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The purpose of this paper is to identify the factors which are instrumental to poverty reduction opposed to many factors that are considered as impediments to poverty reduction in a poor country like Bangladesh.

This paper is an outcome of review of literature covered wide range of issues including sectoral contribution to economic growth but none has exclusively dealt with the instrumental role of the poverty reduction factors, insider’s view, long-term observations (1960-2014), and reviews of secondary data.

In order to reduce poverty, rather than attempting to change the “culture of poverty,” remove the “structural trap,” or “kin system as poverty trap” it can be achieved through harnessing the enabling factors of poverty reduction. Study argues that rather than focusing on “barriers” to poverty reduction, a country needs to identify and focus on its “potential” factors of poverty reduction. The dominant enabling factors for Bangladesh were agricultural development and remittance. The utilization of land and labor could bring a transformation in the rural economy of Bangladesh which was essential to poverty reduction.

The study shows that the individuals can escape poverty largely through their own effort where a proper policy support from the government is needed. The state needs to play the facilitating role rather than the instrumental in the case of poverty reduction.

The paper reveals instruments to poverty reduction where usual practice was to identify the barrier to development and to suggest the means of overcoming those barriers. It suggests how to look into the matter from other way round where instead of identifying the barrier attempt should be made to identify the enabling factors and to harness those enabling factors. The findings are based on the country-specific literatures but not generalized in the form as attempted here. The study shows a means of poverty reduction where country-specific strategy or home-grown model can be drawn out based on the identification of potential factors.

The expansion of the European Union into southern Europe calls for a re-examination of the anthropological analysis of rural Greek society. This chapter examines some of the changes that have affected rural households in the Argolida region of Greece, and how households have adapted. It is argued that the household continues to be an important site for constructing relations of production. However, there has been a significant shift from forms of stratification and exploitation based on gender, kinship and patronage to new forms based on nationality and ethnicity. The dependence of households on (mostly illegal) immigrant labor has both subsidized their rising standard of living and trapped them in a new regime of social inequality.

This chapter draws upon the ongoing gaps and injustices in Western water policy and law, exploring its paucity in recognition of Indigenous Water rights. Exacerbated by National Water legislation and ongoing colonial racism, notions of ‘ownership’ of water resources that are licenced through the Crown represent a site where a paradigm shift is needed to dismiss the myth of aqua nullius and secure Aboriginal Water rights (Marshall, 2017). The Gunditjmara success in obtaining United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage listing of the Budj Bim eel traps and the Yarra River (Wilip-gin Birrarung murron) Protection Act (2017) are two examples that illustrate recognition of Aboriginal connections to water, but at the same time reveal weaknesses in Australian water policy. Sustainable Indigenous culture requires legal, social and cultural recognition and enactment of Aboriginal Water rights.

Based on the data obtained from a questionnaire of 595 people, the authors explore the relative importance of consumers, checking whether socioeconomic variables influence their centrality, detecting the communities within the network to which they belong, identifying consumption patterns and checking whether there is any relationship between co-marketing and consumer choices.

A multilayer network is created from data collected through a consumer survey to identify customers’ choices in seven different markets. The authors focus the analysis on a smaller kinship and cohabitation network and apply the LART network community detection algorithm. To verify the association between consumers’ centrality and variables related to their respective socioeconomic profile, the authors develop an econometric model to measure their impact on consumer’s degree centrality.

Based on 595 responses analysing individual consumers, the authors find out which consumers invest and which variables influence consumers’ centrality. Using a smaller sample of 70 consumers for whom they know kinship and cohabitation relationships, the authors detect communities with the same consumption patterns and verify that this may be an adequate way to establish co-marketing strategies.

Network analysis has become a widely used technique in the extraction of knowledge on consumers. This paper’s main (and novel) contribution lies in providing a greater understanding on how multilayer networks represent hidden databases with potential knowledge to be considered in business decisions. Centrality and community detection are crucial measures in network science which enable customers with the highest potential value to be identified in a network. Customers are increasingly seen as multidimensional, considering their preferences in various markets.

This article intervenes in the debate, among US disability rights advocates, about physician-assisted suicide (PAS). Through an ethnographic study, I situate this debate in the context of the dominant form of end-of-life care in the US hospice. Based on this analysis, I argue that PAS should be an issue of secondary concern to disability rights advocates, and that their primary concern, at the end-of-life, should be the improvement of US hospice care. By thus “putting the ‘right to die’ in its place,” they can achieve consensus among themselves and leverage this consensus to achieve the most substantial advancement of disability rights.

The purpose of this paper is to add to current discussions on the use of Lacanian psychoanalysis in organizational change. Specifically, It argues that critiques of Lacan's work must be acknowledged and incorporated into these discussions. To date, there remains a silence surrounding these critiques within organization studies.

The paper presents the existing studies that draw upon Lacan's work in the context of organizational change initiatives. It highlights the value of this theory. Next, it outlines critiques of Lacan's concepts of phallus and incest taboo, and show how these concepts can be exclusionary.

The paper finds that there remains little debate within organization studies around such critiques. Lacan tends to be employed in ways that risk reproducing particular, exclusionary aspects of his theory. A homophobic and patriarchal legacy persists in appropriations of his writing. It outlines alternative ways of reading Lacan, which aim to avoid such exclusions. It shows how introducing such alternatives is a difficult project, first, given the silence surrounding critiques of Lacan in the organizational change literature. Second, following Foucault, It argues that language has power: a patriarchal schema is self‐reinforcing in its persistence within a particular discipline, and thus difficult to dislodge.

Given these findings, the paper concludes that organization theorists and practitioners ought to engage with critiques of Lacan's work, when employing it in their own. The silence surrounding such legacies is dangerous. It argues that the first step in engaging with Lacan's work should be to give voice to such critiques, if his writing is to be employed in the practice and study of organizational change.

This paper provides a unique engagement with Lacan's work in the context of the study and practice of organizational change interventions. It presents an evaluation of well‐known critiques and useful recommendations for theorists and practitioners considering a Lacanian approach to this area of management studies.

Through analysis of a real-life situation in which societal kindness was activated, this chapter proposes that because kindness is rooted in antiquity, it is present in society and just needs to be activated. However, this kindness is lacking in organizations. Organizations need to frame their policies as kind so that kindness can be normalized.

This chapter documents the process of conducting research as an anthropological expert witness to provide evidentiary proof of a well-founded fear of persecution on account of “race” among Chinese Indonesian asylum seekers in the United States. The research employed detailed oral history interviews supplemented by ethnographic information on names, kinship terminologies, and rituals honoring the dead to reconcile the dilemma of verifying cultural identity without essentializing Chinese culture. It also employed the theory of racialization to account for persecution based on “race” according to the 1951 Refugee Convention while recognizing the social science convention of viewing “race” as socially constructed.

This chapter deals with different perspectives and structural transformations between capitalist society and indigenous ways of life. I approach the A’uwẽ-Xavante myth of the theft of the jaguar’s fire, one of many versions of the story of the bird-nester, which Lévi-Strauss interprets as the acquisition of culture through cooking technique. I compare it with Proudhon’s study on property as the theft of collective force which he treats as the groundwork of the manufacturing process in capitalist society. This highlights the difference between Proudhon’s ideal mutualism, based on free access to means of production and polytechnic education, and the A’uwẽ-Xavante’s acquisition of power and its technical reproduction. Proudhon’s mutualism envisages auto-organization of collective force in cooperative work favoring its collective appropriation by the workers; while in the A’uwẽ-Xavante way of life, there is an off-centered collective force from which technical acquisition is redistributed. In common with Proudhon’s ideal labor mutualism, A’uwẽ-Xavante’s ways welcome outsiders to their means of production of people; but unlike Proudhon’s, this welcome is not for free: they have to prove their generosity and personal commitment to the game.

The situating of pimatisiwin as a framework for spatial justice and self-determination aids educators in strengthening their understandings of Indigenous knowledges to support an authentic inclusion of Indigenous students with disabilities. Through the sharing of Canada’s colonial history, and by critically examining the principles of care within special education, the author exposes its relationship with ableism, normalcy, eugenics, and white privilege to show how Indigenous peoples continue to be marginalized in the twenty-first century. This justice work asks educators to shift their perspectives of inclusion and wellness through the insertion of an Indigenous lens, one to help them see and hear the faces and voices of disabled Aboriginal children and their kinships. The chapter discusses the social model of disability, the psychology of Gentle Teaching, Indigenous ethics, and principles of natural laws through the voices of Nehiyawak and other knowledge keepers, in order to suggest an agenda for educators to come to an understanding of an emancipatory and gentle education. Spatial justice and Indigenous epistemologies merge as synergistic, inclusive, and holistic entities, to support Aboriginal children and youth as both they and those who teach learn to celebrate disabled ontologies. The chapter concludes by presenting how Gentle Teaching and Indigenous ways of knowing should be honored in this quest of creating an equitable, caring, and inclusive society for all disabled Indigenous children and youth.