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Over the past few decades, mainstream and independent films have increasingly represented kinky sexual behaviors of their characters, in ways that are frequently inaccurate, inappropriately titillating, and intentionally extreme. This chapter examines the representation of kinky sex lives in two groundbreaking (although extremely violent) offerings of exploitation cinema: director William Friedkin's 1980 film, Cruising, one of the first feature-length Hollywood movies to portray the sex lives of gay men in New York City's leather bars and sex clubs; and director Brett Leonard's 2005 film, Feed, one of the first feature-length independent offerings to explicitly explore the phenomena of fat fetishism and feederism. Both works are noteworthy for openly depicting nonnormative sexual activities and ways of being targeted primarily to mainstream audiences, at historical moments when doing so was quite rare. At the same time, this analysis demonstrates how both films, because of their exploitative approaches to their subject matter, ultimately communicate that the individuals and sexual activities they represent are “deviant” ones that must be contained or even eradicated in a civilized society.

The purpose of our chapter is to contribute to the current literature on sport and the environment by introducing an ethic of sustainability embedded in the historical and ongoing place-based physical cultures of Fisher River Cree Nation (Ochékwi Sipi).

Using an Indigenous-centered, community-based research design, we conducted four sharing circles with a total of 13 Elders from Fisher River Cree Nation. Sharing circles are a culturally safe discussion format for Elders to share their experiences and perspectives, which is significant in that Elders serve as critical links in the intergenerational communication of Cree place-based knowledge.

The key finding of this research is presented, centering around the more-than-human ethic that emerges from the place-specific stories of movement and physical culture shared by the Elders.

Based on the stories of the Elders we show how intimate and deeply embodied knowledges are formed over the course of generations of living with, learning from, and moving across Land. The knowledge gathered from this research presents an alternative to the dominant Western worldview and may serve as a critical link in struggles for environmental and social sustainability.

Governments are no strangers to dealing with crises. On the contrary, a central role of any government is to absorb, navigate and mitigate them. However, crises themselves are unpredictable and represent a significant challenge to governments at both the national and local level. Despite such uncertainty, studying how governments in different countries respond to crises offers a great opportunity to learn from the past and to understand the nature of resilience in the face of significant shocks and disruption.

This book charts how local governments in 11 countries, covering Europe, the United States, South America and Australia, responded to the recent crises and austerity period by shedding new light on the role of contextual- and policy-related conditions as well as the internal capacities and conditions that may influence responses and, ultimately, performance.

This chapter sets the scene for the book, by highlighting the relevance of examining financial crises and austerity and the ways in which governments, and more specifically, local governments, are facing the related shocks. In doing so, it proposes a preliminary framework for exploring governmental financial resilience at the local level. In such a framework, financial resilience is seen as the dynamic combination of internal and external dimensions, including the external environment, financial shocks, vulnerability, anticipatory capacity and coping capacity.

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.