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Foodbank use in the UK is rising but, despite high levels of poverty, Pakistani women are less likely to use food banks than white British women. The purpose of this paper is to understand the lived experience of food in the context of poverty amongst Pakistani and white British women in Bradford, including perspectives on food aid.

A total of 16 Pakistani and white British women, recruited through community initiatives, participated in three focus groups (one interview was also held as a consequence of recruitment difficulties). Each group met for two hours aided by a moderator and professional interpreter. The transcripts were analysed thematically using a three-stage process.

Women in low-income households employed dual strategies to reconcile caring responsibilities and financial obligations: the first sought to make ends meet within household income; the second looked to outside sources of support. There was a reported near absence of food insecurity amongst Pakistani women which could be attributed to support from social/familial networks, resource management within the household, and cultural and religious frameworks. A minority of participants and no Pakistani respondents accessed charitable food aid. There were three reasons for the non-use of food aid: it was not required because of resource management strategies within the household and assistance from familial/social networks; it was avoided out of shame; and knowledge about its existence was poor.

This case study is the first examination of varying experiences of food insecurity amongst UK white British and Pakistani women. Whilst the sample size is small, it presents new evidence on perceptions of food insecurity amongst Pakistani households and on why households of varying ethnicities do not use food aid.

This paper uses data from a city with a multi-ethnic, multi-faith population to better understand faith-based food aid. The paper aims to understand what constitutes faith-based responses to food insecurity, compare the prevalence and nature of faith-based food aid across different religions and explore how community food aid meets the needs of a multi-ethnic, multi-faith population.

The study involved two phases of primary research. In Phase 1, desk-based research and dialogue with stakeholders in local food security programmes were used to identify faith-based responses to food insecurity. Phase 2 consisted of 18 semi-structured interviews involving faith-based and secular charitable food aid organizations.

The paper illustrates the internal heterogeneity of faith-based food aid. Faith-based food aid is highly prevalent and the vast majority is Christian. Doctrine is a key motivation among Christian organizations for their provision of food. The fact that the clients at faith-based, particularly Christian, food aid did not reflect the local religious demographic is a cause for concern in light of the entry-barriers identified. This concern is heightened by the co-option of faith-based organizations by the state as part of the “Big Society” agenda.

This is the first academic study in the UK to look at the faith-based arrangements of Christian and Muslim food aid providers, to set out what it means to provide faith-based food aid in the UK and to explore how faith-based food aid interacts with people of other religions and no religion.

This article draws upon our perspective as academic-practitioners working in the fields of food insecurity, food systems, and inequality to comment, in the early stages of the pandemic and associated lockdown, on the empirical and ethical implications of COVID-19 for socio-economic inequalities in access to food in the UK. The COVID-19 pandemic has sharpened the profound insecurity of large segments of the UK population, an insecurity itself the product of a decade of “austerity” policies. Increased unemployment, reduced hours, and enforced self-isolation for multiple vulnerable groups is likely to lead to an increase in UK food insecurity, exacerbating diet-related health inequalities. The social and economic crisis associated with the pandemic has exposed the fragility of the system of food charity which, at present, is a key response to growing poverty. A vulnerable food system, with just-in-time supply chains, has been challenged by stockpiling. Resultant food supply issues at food banks, alongside rapidly increasing demand and reduced volunteer numbers, has undermined many food charities, especially independent food banks. In the light of this analysis, we make a series of recommendations. We call for an immediate end to the five week wait for Universal Credit and cash grants for low income households. We ask central and local government to recognise that many food aid providers are already at capacity and unable to adopt additional responsibilities. The government's – significant – response to the economic crisis associated with COVID-19 has underscored a key principle: it is the government's responsibility to protect population health, to guarantee household incomes, and to safeguard the economy. Millions of households were in poverty before the pandemic, and millions more will be so unless the government continues to protect household incomes through policy change.

Background: Evidence suggests that people living in poverty often experience inadequate nutrition with short and long-term health consequences. Whilst the diets of low-income households have been subject to scrutiny, there is limited evidence in the UK on the diet quality and food practices of households reporting food insecurity and food bank use. We explore lived experiences of food insecurity and underlying drivers of diet quality among low-income families, drawing upon two years of participatory research with families of primary school age children.

Methods: We report on a mixed-methods study of the relationship between low income, food bank use, food practices and consumption from a survey of 612 participants, including 136 free text responses and four focus groups with 22 participants. The research followed a parallel mixed-methods design: qualitative and quantitative data were collected separately, although both were informed by participatory work. Quantitative data were analysed using binary and multinomial logistic regression modelling; qualitative data were analysed thematically.

Results: Lower income households and those living with food insecurity struggle to afford a level of fruit and vegetable consumption that approaches public health guidance for maintaining a healthy diet, despite high awareness of the constituents of a healthy diet. Participants used multiple strategies to ensure as much fruit, vegetable and protein consumption as possible within financial constraints. The quantitative data suggested a relationship between higher processed food consumption and having used a food bank, independent of income and food security status.

Conclusions: The findings suggest that individualised, behavioural accounts of food practices on a low-income misrepresent the reality for people living with poverty. Behavioural or educational interventions are therefore likely to be less effective in tackling food insecurity and poor nutrition among people on a low income; policies focusing on structural drivers, including poverty and geographical access to food, are needed.

A review of recent notable research on socioeconomic inequality, including Thomas Piketty’s Capital in the Twenty-First Century (2014), Rebecca Blank’s Changing Inequality (2011), Joseph Stiglitz’s The Price of Inequality: How Today’s Divided Society Endangers Our Future (2013), and Richard Wilkinson and Kate Pickett’s The Spirit Level: Why Greater Equality Makes Societies Stronger (2010).

I critically compare the contributions of Thomas Piketty’s Capital in the Twenty-First Century, Joseph Stiglitz’s The Price of Inequality, Rebecca Blank’s Changing Inequality, and Richard Wilkinson and Kate Pickett’s The Spirit Level. The comparison is focused largely on discerning analytical trends in studies of inequality and differential relationships with capitalism.

Popular scholarship on inequality is surprisingly diverse with varying analytical approaches and conclusions represented. Each of the works was consistent with regard to important role of the state as a mitigating institution.

The intent of these works was to engage the general public on the subject of economic inequality. Thus, it is important to know what information is being disseminated in a general sense and how this “public political economy” might influence popular views on inequality.

Comparative reviews of scholarship intended for general popular consumption are rare. Postrecession economic realities have driven inequality to the fore in many advanced capitalist societies making such a review timely as well.

In their income inequality theory (IIT), Richard Wilkinson and Kate Pickett posit that income inequality is at the heart of social “ills”. However, their critics argue that the hypothesis is biased and that “cherry picking” is used and support for the IIT is obtained by selecting a suitable sample of countries. The paper aims to discuss these issues.

With a sample of 127 countries, the authors study to what extent the correlation between income inequality and social “ills” varies among countries sampled by geography, religion and income level.

The results of the analysis show that the strength and sometimes the direction of connections between inequality and social “ills” vary according to countries’ cultural background and historical legacies. The IIT is not a universal law. However, it is on a firmer footing than competing explanations.

The results contribute both to material and methodological debate on consequences of income inequality.

Lesbian, gay, bisexual, transgender, and queer (LGBTQ+) individuals face an elevated level of prejudice in various social settings like sports. These biases can relate to internalized stigma, which might prompt LGBTQ+ athletes to implement numerous identity coping strategies. Muslim LGBTQ+ athletes are likely to experience these dynamics more than others. However, there remains a dearth of scholarship on understanding how Muslim LGBTQ+ athletes employ different identity development coping strategies to tackle the prevalent stigma against them and use their visible identity development process as a means of social activism. Hence, in this book chapter, the authors explore the development of Muslim LGBTQ+ sportspersons' visible identity by defining the forces that shape their identity. The first author of the book chapter sheds light on his experiences while working with the LGBTQ+ community in the Islamic Republic of Pakistan and his recent interactions with the Muslim LGBTQ+ community in North America. The authors then highlight how Muslim LGBTQ+ athletes might use different identity coping strategies to show personal agency against the heteronormative system. Furthermore, the authors elucidate how sexual orientation intersects with religion within the sociocultural domain in shaping the identity and present global Muslim LGBTQ+ identity typology. Finally, the authors argue that Muslim LGBTQ+ athletes' visible identity depends upon two factors: religious negative/positive self-beliefs about religion Islam's openness toward LGBTQ+ rights and social acceptance, bounded by time and space.

The purpose of this paper is to assess if in viewing tense, potentially stigmatizing, police-civilian interactions, people bring their own gendered and racial biases, as they form perceptions of officers' use of identity management (IM) strategies, as they relate to officers' competence, warmth and appropriateness of actions.

In two experimental studies, the authors investigate how the IM strategies used by female and racial minority officers impact officers' ratings of competence, warmth and appropriateness of actions. Utilizing a 2x2x4 design, the authors manipulate officer gender (race), civilian gender (race) and IM strategy used by the officer in a news article describing a police-civilian interaction.

Not all IM strategies established positive perceptions of officers. Gender and race effects were observed in how officers were seen when they were involved in a tense interaction with a civilian. Female officers were perceived as more appropriate in their actions than male officers. However, Black, female officers were rated as both less warm and appropriate in their actions than White, female officers.

Although policing is seen as a tainted profession, officers' use of IM strategies is understudied. By taking a novel lens of stigmatization and IM strategies as they relate to policing, the authors contribute to how officers may manage their identities as they cope with the stigmatized views of their occupation. Findings have implications for the diversification of law enforcement personnel, as well as building trust and legitimacy between officers and the communities they serve.