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Complex inequalities have shaped the trajectory of the HIV epidemic in South Africa. These include factors related to gender disempowerment, poverty, family disruption and violence – all of which have intensified the risk of HIV infection among the majority of South Africans, contributing to one of the most severe country-level HIV epidemics globally. Neo-liberal economic policies adopted in the post-apartheid period failed to address poverty and burgeoning urban migration – both of which were key factors exacerbating vulnerability to HIV. While there was, ostensibly, a strong commitment to addressing the HIV epidemic by the post-apartheid government, HIV prevalence among pregnant women quadrupled from 7.6% in 1994 to 30.2% in 2005. Contributing to this rise, was a series of missteps by the national Department of Health in the late 1990s, which constrained HIV prevention efforts and stifled HIV treatment. The mid-2000s saw a reprioritisation of the response to the epidemic, with international guidelines supported by biomedical and social research underpinning a rights- and evidence-based response. Multisectoral HIV prevention activities were complemented by high levels of investment in implementing prevention of mother to child HIV transmission and expanding access to antiretroviral therapy (ART) for HIV through the public sector. While these efforts contributed to stabilising the epidemic, stark inequalities in vulnerability and susceptibility to HIV infection continued – in particular, among youth. In this chapter, we draw on a review of the research literature to describe concerns and explore opportunities for a response.

Compared to younger and older generation migrants, middle-aged migrants in the diaspora seem to be more conflicted regarding their belonging. This paper aims to explore how middle-aged migrants in the diaspora define themselves in space and time.

The paper is based on ethnographic fieldwork done among Malawian migrants (herein referred to as Lydiatians) settled at Lydiate informal settlement in peri-urban Zimbabwe.

The paper reveals that, while younger migrants have a “radical transnational stance”, and older migrants regard their place of settlement as their final home, middle-aged migrants prefer to maintain a “strategic dual sense of place” regarding their place of settlement in the diaspora. These middle-aged migrants can be entrepreneurs considering their current settlement as a strategic place for petty commodity trading or those who find informal settlements to provide needed opportunities for cheap housing as the migrants pursue work in the nearby towns.

The paper offers a deeper understanding of how middle-aged migrants navigate their sense of place and contribute to host nations by functioning as key resources, dynamizing local economies through entrepreneurial activities and labour provision for various industries. The implications of this research should encourage states to positively interact with migrants, leveraging their potential for societal and economic development.

The finding that migrants in the diaspora have a dual, strategic view of their settlements is fascinating, if not new. Before this, scholars presented migrants as transnational figures, successively moving to a better place, which finally becomes home. However, the data presented in this paper suggests that this characterization associating migrants with maintaining a “stable, sedentary, bounded and fixed perception of home” is oversimplified. This is because migrants can sometimes continue to cherish the idea of informal settlements in the diaspora as home, just as the migrants also entertain the nearby established towns as useful places in their life.

The authors' study aims to examine to what extent managerial religiosity does influence human resource (HR) managers' attitudes towards women as managers (ATWM), and whether such posi(nega)tive attitudes can facilitate or impede the adoption of supportive HR practices (SHRP).

This study empirically examines a theoretical model by employing partial least squares-based structural equation modelling (PLS-SEM) using quantitative survey data from 182 HR managers in Bangladesh.

The authors' findings reveal that individual religiosity may adversely affect HR managers' attitudes towards recognising women as managers, and such stereotyped attitudes, in turn, may attenuate the adoption of supportive HR practices in organisations operating particularly in highly religious socio-culture environments.

The findings of the authors based on self-report, cross-sectional survey data collected from HR managers/equivalent working in the Bangladeshi organisations may unlikely to predict the ATWM held by the top leaders in organisations and other employees in similar socio-cultural settings.

The authors' findings suggest that religiosity cannot be ignored in management development and recruitment processes for HR managers, particularly in a society characterised by relatively weaker formal institutions and people with a higher degree of religiosity.

To the best of the authors' knowledge, this study is the first attempt explicating how top management's religiosity interacts with the attitudes towards the acceptance of women as managers and how such attitudes can influence the adoption of supportive HR practices.

Since female genital mutilation/cutting (FGM/C) entered the wider Western consciousness in the 1970s, feminist debates surrounding these practices have wrestled with the tensions between recognising the specificity of women's experiences of oppression and challenging gender-based violence (GBV) as a global phenomenon. Crucially, although intersectionality is now readily applied to analyses of different forms of GBV, the international anti-FGM/C discourse has been slow in embracing more nuanced analyses of women's vulnerability. This chapter draws from still often-overlooked Black and postcolonial feminist thinking to problematise the radical feminist legacy which continues to prescribe the dominant explanations to women's participation in FGM/C in terms of ‘Third World’ un-educatedness and lack of feminist consciousness. In framing women's participation as a patriarchal bargain (Kandiyoti, 1988), this chapter argues that women's complicity in FGM/C takes place amidst complex constraints which inhibit women's spaces for action in FGM/C-practising societies. The chapter reflects findings from qualitative research which has interrogated women's experiences of continuums of interpersonal and structural violence to make sense of women's participation and constrained resistance in FGM/C-practising contexts. In doing so, this chapter problematises the gender and racial binaries which continue to influence decontextualised understandings of women's acts of ‘honour’-based violence.

Agricultural extension has played a central role in building the capacity of smallholders for decades. In efforts to improve extension outcomes, demand-driven approaches have emerged to better align extension content with smallholder context. The aim of this paper is to explore the challenges facing demand-driven extension in Papua New Guinea.

Exploratory case study methodology was used to explore the challenges facing demand-driven extension from the perspectives of 11 practitioners experienced in community engagement in Papua New Guinea.

Although there is great potential for demand-driven extension, this research found extension services in Papua New Guinea are ill-equipped to introduce and sustain a resource-intensive approach like demand-driven extension. It further found that rural farmers who extension organisations have long neglected lack the necessary skills and trust to gain from these services.

A limitation of this research is that it only reflects the opinions of practitioners working in Papua New Guinea. Further research featuring a broader sample of value chain actors connected to extension would provide a more complete understanding of the potential challenges to demand-driven engagement in this context.

With a growing interest among development projects to utilise demand-driven engagement with farmers, this research is the first study to explore the challenge facing this promising approach in Papua New Guinea.

This chapter examines the life histories of selected teenage Filipino fathers relative to their experiences of dating, courtship, and the discovery, engagement, and experimentation with risk-taking behaviors such as smoking, drinking alcohol, and premarital sex. Using an interpretative phenomenological analysis (IPA), this study conducts family genogram and in-depth semi-structured interviews among eight teenage fathers. In so doing, it interrogates the consequences of sexual behaviors to the well-being of their respective families of orientation as well as the future of their expected family of procreation. The chapter argues how the risks of teenage fatherhood in the Philippines are relatively mitigated by the general conservative culture of Filipino families and the Catholic sense of religious orientation that seems to provide resilience captured in three themed experiences of “natauhan” (realization), “pinangatawanan” (accountability), and “pinanindigan” (owning responsibility). Thus, this chapter unravels the voices of young Filipino teenage fathers who straddles, on the one hand, the risk of premarital sex and pregnancy, and on the other hand, the challenges of responsible parenthood. In conclusion, the chapter provides policy insights on sex education and gender equality training for the vulnerable Filipino youth in the country.

To understand how parents make the decision to implant their deaf young children with cochlear implants, focusing specifically on the concepts of normality, medicalization, and stigma.

I conducted 33 semi-structured interviews with the hearing parents or parent of children with cochlear implants. In all but two families I interviewed the primary caretaker which in all cases was a mother. In the remaining two interviews, I interviewed both parents together. Because of the relative scarcity of families with children with cochlear implants, and the difficulty in connecting with these families, I used a convenience sample, and I did not stratify it in any way. The only requirement for parents to be interviewed is that they had at least one deaf child who had been implanted with at least one cochlear implant. Although this is a small sample, the findings are transferable to other families with the same sociodemographic characteristics as those in my study.

Parents in the study focused on three key concepts: normality, risk analysis, and being a good parent. Dispositional factors such as the need to be “normal” and the desire for material success for one's children appeared to moderate the cost-benefit calculus.

This interview project concentrated on hearing families who had implanted their deaf children with cochlear implants; it does not include culturally Deaf parents who choose to use American Sign Language (ASL) with their Deaf children. Understanding how Deaf families understand the concepts of normality, medicalization, and stigma would shed light on how a distinctly “abnormal” group (by a statistical conception of normal) – ASL-using Deaf people-explain normality in the face of using a non-typical communication method. One can learn a lot by studying the absence of a phenomena, in this case, not implanting children with cochlear implants. It is possible that the existential threat felt by some Deaf people, specifically the demographic problem presented by cochlear implants, led Deaf educators or parents to resist being the subject of research.

Overwhelmingly the sample was female, and white. Only two participants were male, and none of the participants were non-white. The lack of diversity in the sample does not necessarily reflect a lack of diversity of children receiving cochlear implants. Medicaid, which disproportionately covers families of color, covers cochlear implants in most cases, so low SES/racial intersectionality should not have affected the lack of diversity in the sample. However, the oral schools are all private pay, with few scholarships available, so low SES/racial intersectionality in the sampling universe (all children who attend oral schools), may have played a part in the lack of racial diversity within the sample.

Parents in this study were very specific about the fact that they believed cochlear implants would lead to academic, professional, and personal success. They weaved narratives of normality, medicalization, and stigma through their stories. Normality is an important lens from which to see stories about disability and ability, as well as medical correction. As medical science continues to advance, more and more conditions will become medicalized, leading to more and more people taking advanced medical treatments to address problems that were previously considered “problems with living” that are now considered “medical problems” that can be treated with advanced science.

This chapter's contribution to the sociological cochlear implant literature is it's weaving of narratives about normality, stigma, and medicalization into parental stories about the cochlear implant decision-making process. Most literature about the cochlear implant decision-making process focus on cost-benefit analysis, and logical decision-making processes, whereas this paper focuses on decision-making factors stemming from bias, emotions, and values.

This study delves into the factors that influence the practice of female genital mutilation in West Africa, as well as the health implications. An online cross-sectional study was conducted with the use of electronic questionnaire. The study was targeted at adult females who were between the age of 18 and 50 years old. The Uniform Resource Locator (URL) of the electronic questionnaire was administered on social media platforms (Facebook and WhatsApp) only through convenience and snowball sampling techniques. A sample size of 3,119 adult females participated in the study. Spearman rank correlation (r) was employed to test the hypotheses. Responses were gathered from adult females whom originates from nine West African countries which are Nigeria, Ghana, Mali, Liberia, Benin, Cameroon, Chad, Gambia and Guinea. The study found a strong and positive relationship between culture and the practice of female genital mutilation in West Africa, and there was a weak and positive relationship between religion and education, and the practice of female genital mutilation in West Africa. Despite the health risks, it was revealed that female genital mutilation remained uninterrupted in West Africa. The findings of this study imply that the culture of the people, religious belief system and education are critical factors in efforts to be considered when discouraging the practice of female genital mutilation. Therefore, for healthy living, the practice of female genital mutilation should be discouraged in the study area. Based on the study outcome, recommendations were suggested.