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Describes the origins of the Women in Local Government Network (WLGN); the issues facing women managers and our preferred strategies for change through networking and personal support. Focuses on the particular current developments and issues in local government and how these can or do assist or further disadvantage women from getting the top jobs. However, the broad themes and issues of, for example, effective leadership and management style, the need for flexible working hours and practices and dealing with male networks are common to women managers working both in the private and public sectors. Describes how the network gives professional and personal support through seminars, training workshops and social events.

In the U.S. private sector, women are less likely than men to be union members. This study analyses a unique na‐tional survey (conducted in 1984) to determine if women are less interested than men in unionising or if, instead, they are equally interested but face higher barriers to unionisation. The results support the latter interpretation. In particular, non‐union women in private sector white‐col‐lar jobs (representing over half of the female non‐union, work force) expressed more interest than comparable men in joining unions. This finding appears to reflect more optimism among the women in this group than among the men about what unions can accomplish; it is not explained by gender differences in attitudes toward jobs or em‐ployers. The authors discount theories that family respon‐sibilities, or concerns of female workers that set them apart from men, present special barriers to unionisation.

The rapidly increasing practice of “sharing” and “liking” religious and spiritually inspiring content on social media platforms suggests it is engaging for consumers, but it is unclear why. This study aims to investigate consumer interpretations of spiritual content on social media in relation to participatory roles.

Qualitative in-depth interviews and thematic analysis are used. Members of social networks actively engaged in social media posting were identified through researcher networks and snowballing.

The social media space facilitates enhanced consumer agency in the consumption of spiritual messages which are readily accessible in this secular context. Three levels of interpretive meaning for consumers, conditional on the perceived sender motivations and temporality of receipt and related to participatory roles are identified. Despite being widely disseminated and immersed in the profane, some participants receive spiritual inspiration, which helps them achieve self-transcendence. Others receive inspiration through affirmation of their values and identity; however for a few, inspirational messages are met with scepticism and are not meaningful. Social media facilitates consumers’ ability to provide others with positive inspiration, however, this is not always their intent.

This work contributes unique insight regarding consumption of spirituality in a social media environment highlighting the importance of sender mediation and temporal context with implications for spiritual meaning and online engagement with spiritual content. A unique typology relating interpretive meaning to participatory roles is presented.

Many feminist scholars have challenged West-centric epistemologies and offered concepts such as multiple modernities and decoloniality as appropriate frames for understanding and challenging knowledge hierarchies. Much of these challenges have come from the two-thirds world, though some emanated from scholars located in the one-third world. This chapter presents two related discussions. First, the challenge of moving beyond binaries such as the Global North and South, or one- and two-thirds worlds, even though every region, nation-state, and locale is marked by many discussions, debates, and challenges between the privileged and marginalized within the realms, currently and historically. Second, our scholarly ability to consider a broader knowledge production process, especially evident through the productions through virtual spaces. I examine efforts to include indigenous knowledge by feminists, and reflect on the continuing challenges of dismantling knowledge hierarchies.

This chapter critically examines the dialectical relationship between colonial capitalism, racism, state terrorism, and racial/ethnonational domination from the sixteenth to the twenty-first century. It demonstrates the deficiencies of theories of global studies. In reformulating and improving critical international studies, this study advances the idea that excluding indigenous wisdom and knowledge from this area has allowed the hegemonic Euro-American-centric scholarship and ideology to limit our understanding of the racist sickness and its continuous evolution in the modern world system. Since this sickness has been hidden under the rhetoric of democracy, human rights, and social justice, even progressive intellectuals have failed to thoroughly comprehend the devastating consequences of racism and terrorism in global studies.

First, the chapter critically establishes the dialectical relationship between colonial capitalism, racial terrorism, and the continuous destruction of indigenous peoples in the Americas, Africa, Asia, and Australia. It explains how the dominant racial/ethnonational groups have continued to maintain their privileges at the cost of marginalized societies. Second, using indigenous wisdom and knowledge, the piece exposes the intellectual deficiencies of Euro-American scholarship and ideology from the right and left in global studies. Third, the chapter demonstrates that the claims of democracy, human rights, and social justice do not adequately apply to the conditions of the indigenous peoples in the world. Fourth, it proposes ways of developing a comprehensive critical global studies by critically including the wisdom and knowledge of indigenous peoples.