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As Lorna Jowett and Stacey Abbott have pointed out, the US TV serial Supernatural owes much of its success to the way it combines horror with family drama, strengthening the affective involvement of viewers in the lives of its protagonists, the monster-hunting Winchester brothers. The notion of home – presented variously as a domestic, feminine space from which the Winchesters and their compatriots are excluded; a mobile and contingent space of masculine bonding; and a hybrid space which allows for self-expression outside prescribed gender norms, but which also holds the potential for danger – is central.

Heather L. Duda has pointed to the ways monster hunters are excluded from the normative institutions of their societies, and this is certainly true of the Winchesters, who live in their family car and are unable to maintain ‘normal’ homes. Later seasons give them a home in the form of an underground bunker, not designed as a domestic space, but nonetheless a place where their hypermasculine behaviours can be relaxed. This chapter examines the tensions that emerge in this apparent move from a traditional narrative of the home as feminine space under threat to something more ambivalent, where masculine identity itself may be in danger.

Extending knowledge of the cultural shaping and variegating of white identity that occurs through the commercial diffusion of identity myths, we examine the reception of Southern identity myths promoted in the oppositional narratives of New South commercial media. We characterize oppositional narratives as texts which operate by eliciting an interpretive reading that devalues rather than supports the surface narrative, and explain the duplicitous text as one intended to seduce a dominant power, while empowering and bolstering identity of a marginalized group. After elaborating how oppositional discourse can serve to reinforce the identity frame constructed by regional media producers, we report on a study examining how urban and rural Southerners read and respond to this discourse. Our findings highlight mediators in the relationship between individuals’ oppositional readings and their alignment of identity in a manner responsive to it.

This chapter explores the development of the Professional Cook – Indigenous content program in the province of British Columbia (BC), Canada. Chef Andrew George, Wet'suwet'en professionally trained cook, shares his knowledge and experiences in participating in the planning, program development, and delivery of the culinary training program. The Indigenization of the Professional Cook program was made possible through leadership and collaboration between government; training institutions; Indigenous elders, traditional knowledge keepers and communities; industry and businesses. The chapter interweaves reports from the schools, training institutions, and government; highlights from the programs; Indigenous foodways and recipes; and highlights on how such culinary education and training programs can help provide ways toward food sovereignty.

Estimates of the prevalence of AS in children throughout the entire population of the United States are highly limited and greatly variable. Ozonoff, Dawson, and McPartland (2002) stated that estimates of AS range from 0.2 to 0.5% (or 2–5 individuals in 1,000), while Volkmar and Klin (2000) cited studies reporting rates of 36 in 1,000 to approximately 1 in 10,000. The Diagnostic and Statistical Manual of the American Psychiatric Association (2000), fourth edition (DSM-IV-TR), states that “definitive data about the prevalence of Asperger Syndrome does not exist.”