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The breadth of research and study on the topic of fairy tales is rich and abundant. However, there exists a gap in the research of the genre where it pertains to the meticulous study of male fairy tale.

The character Hook has enjoyed some status in film including the notable portrayal by Dustin Hoffman in the 1991 film (Spielberg, 1991), this character relied heavily on traditional fairy tale tropes and depicted little in the way of character evolution or progression. Nevertheless, a more progressive and complex version of Hook was depicted in the Once Upon A Time series (2011–2018). This version of the character enjoys not only an extended and complex narrative journey but comprises several layers of nuanced character construction that implores a contemporary exploration thereof.

While Vladimir Propp's dramatis personae stands as, likely, the most prominent model for the study of fairy tales, its comprehensiveness can be called into question when applied to contemporary fairy tale characters. For example, whereas previously the female fairy tale character was confined to the role of damsel in distress, contemporary versions display substantial development in this area. And as illustrated through the complexity of Once Upon A Time's Captain Hook this is not, in contemporary times, confined only to the female character. Consequently, this chapter adapts the Looking Glass paradigm and utilises what the author has termed the Looking Glass Masculinity Matrix as an evaluative tool to unpack the contemporary representation, in line with current societal ideals and/or values.

In writing this article,¹ I have been guided by the questions of by what means the Xambioá deal with commerce and how it makes sense, and what part it plays in their attribution of meaning to the world. I attempt to demonstrate that the use of money, and internal commerce, among the Xambioá are not historical accidents. Money and merchandise are the objects of tireless experiences by the Xambioá. They appropriate meaningfully these allogenic elements and make them circulate in their own way. I suggest that the appropriation of a signifying element like money occurred not only because of its utility but because it is a highly meaningful element. People and things are introduced and are signified according to native logic.

Introduction: Sustainable marketing practices foster a company and its stakeholders’ environmental, social, and economic well-being while promoting products and services. An integrated approach to sustainability recognises these three interdependent pillars, seeking to unite together. Investing in renewable energy has triple-bottom-line benefits – reducing greenhouse gas emissions, creating jobs, and promoting economic growth. Sustainable marketing practices can be a win-win for companies and the environment.

Need of the Study: Studying and understanding the sustainable development goals (SDGs) are crucial for India and worldwide. Sustainable marketing is becoming increasingly important for companies as they seek to meet the growing demand for sustainable products and services. Sustainable marketing practices can help businesses reduce environmental impact, promoting eco-friendly products and services.

Purpose of the Study: The study focused on achieving the SDGs requires addressing all three pillars of sustainability together. The study explored the different sustainable marketing practices that companies adopt worldwide, how they contribute to environmental, social and economic stability, the benefits of such practices, and the challenges companies face in implementing them.

Methodology: The study is based on secondary data – 10 companies, out of which 5 brands are among the top 10 brands (Souromi, 2023) and 5 are within the top 20 international sustainable brands (Fashinza, 2020) belonging to the textile industry worldwide, were chosen and their sustainable marketing practices were identified and analysed.

Findings: The study highlights standard sustainable marketing practices adopted by different companies worldwide in the textile industry, exploring the contribution of sustainable marketing practices in achieving SDGs.

Vadderas are an indigenous community, from the states of Telangana and Andhra Pradesh, India, and are basically soil-diggers and stonecutters by occupation. As per folklores, they were king’s men once upon a time who lost their glory eventually. Their women enjoyed an affluent lifestyle and were reportedly physically active and went for small game very often. Men were a warrior class, and the folklores prove that they fought with valor but moved to forests after they lost wars and were at the mercy of their enemy. To save face, they became forest dwellers and gradually became construction-site laborers which brought transitions in their family structures. In earlier times, they had good progeny, but with lapse of time and over generations, they are conscious of family planning. In this chapter, the authors discuss the transitions in family structure as observed from the field among the Vadderas. A narrative style of discussion is adopted wherein first the family and its importance and reasons for its disintegration are discussed followed by approaches of study of prominent anthropologists/sociologists. Focus is drawn on Vadderas, and the granularities are discussed in a deconstructive manner, that is, going in detail and linking of current practices to the ones in the past and as mentioned in the folklores so as to understand the transitions evident in family structures of Vadderas. Ethnographic account has been knitted with this deconstructive approach as the authors observed the Vadderas from close corners. This chapter ends with summing of current trends as evident in the field.

Thailand has seen waves of youth-led protests over the past three years. Pro-democracy youth activists have vociferously criticised authority figures: teachers, parents and political leaders, especially the king. Drawing on vignettes assembled over a 14-year ethnographic work with young people in Thailand, as well as on current research on youth (online and offline) activism in Bangkok, I examine the multi-layered meaning of kinship in Thai society. The chapter reveals the political nature of childhood and parenthood as entangled modes of governance that come into being with other, both local and international cultural entities. I argue that Thai youth activists are attempting to rework dominant tropes that sustain “age-patriarchy” in the Buddhist kingdom. Their “engaged siblinghood” aims to reframe Thailand's generational order, refuting the moral principles that establish citizens' political subordination to monarchical paternalism and, relatedly, children's unquestionable respect to parents. As I show, Thai youth activists are doing so by engaging creatively with transnational discourses such as “democracy” and “children's rights,” while simultaneously drawing on K-pop icons, Japanese manga and Buddhist astrology. In articulating their dissent, these youths are thus bearers of a “bottom-up cosmopolitanism” that channels culturally hybrid, and politically subversive notions of childhood and citizenship in Southeast Asia's cyberspace and beyond. Whatever the outcome of their commitment, Thai youth activism signals the cultural disarticulation of the mytheme of the Father in Thailand, as well as the growing political influence of younger generations in the region.

Teaching about families in a classroom may seem rather simple and uncomplicated because families are thought to be familiar settings – a part of our day-to-day life experience. Most often the task is not that simple. For this purpose, personal and familial biographies of students were used as part of family pedagogy for understanding the family structure and value orientations. Such an approach requires respect for students’ lived experiences as valid knowledge to use as a subjective and experiential journey to teach about families. There is a dearth of such pedagogical approaches to teach about the complexity and diversity of families in India. This chapter documents such an attempt to teach students, using three exercises, the concepts of family through experiential learning. The concepts include the myth of a normative family, nature of family change, and multigenerational extended kin relationships. The first author developed the teaching exercises and used them in the classroom. The data were collected across three consecutive MSW (Children and Families Concentration) batches of 2012–2016 from the Tata Institute of Social Sciences, Mumbai, India. A focus group interview method was used, and qualitative analysis was undertaken. The analysis of the data deconstructed the myth of the so-called normative family, helped to understand family change, and showed the presence of a range of multigenerational extended relations in families in the Indian context. The results of our study will be useful for researchers, practitioners, and teachers to employ experiential learning techniques in teaching about families in India through classroom interaction.

This paper seeks to understand how a new elite, known as the cork aristocracy, emerged in the Bordeaux wine field, France, between 1850 and 1929 as wine merchants replaced aristocrats. Classic class and status perspectives, and their distinctive social closure dynamics, are mobilized to illuminate the individual and organizational transformations that affected elite wineries grouped in an emerging classification of the Bordeaux best wines. We build on a wealth of archives and historical ethnography techniques to surface complex status and organizational dynamics that reveal how financiers and industrialists intermediated this transition and how organizations are deeply interwoven into social change.

Taking a process perspective, the authors observed that some improvisations lead to altered patterns in organizational routines, while other improvisations fade. Key to this discovery is the concept of routine paths, which suggests that improvisation can play a significant role in routine dynamics over time, particularly in relation to organizational change. Examining improvisation before, during, and after the onset of the COVID-19 pandemic, our longitudinal study traces the uptake of the Chinese social media platform WeChat at an Australian university. Staff improvised discreetly with WeChat to enact their communication routines in the years leading up to 2020 and then improvised openly after the onset of the crisis. The study explains how improvisation drove some situated actions to expand paths and led to patterning, which gradually redefined and reorganized how the university communicated with its students from China.