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Social Technologies and their Unplanned Obsolescence seeks to sidestep the various contents of the post-truth debate to consider the manner in which any body of knowledge and practice gets taken up and extended at all. This bottom-up consideration of the material conditions of bodies of knowledge and practice is presented polemically, as a critical homily of sorts, and is concluded with a forward-looking call to action.

The pandemic entering our lives globally challenges us to think about questions related to the cities and new forms of social life as the cities are never seen last any longer without a crisis. There have been various debates among philosophers on this issue. Some philosophers reject the new administration policies by claiming that the ‘physical distance’ required for health has been used for power under the name of ‘social distance’ with the custody of the street and point out that these policies have created new forms of control, among economically, politically, and socially. Some others are more hopeful and believe that the crisis can build a new economic and social life; it can be an opportunity to find a new starting point; especially from being confined in the pandemic process. The author will refer to Agamben’s thoughts to understand how the state of exception turned into a rule and how it affects street politics. In this context, COVID-19 is seen as a ‘state of exception’ that normalises all the dominative practices, strengthens sovereignty by designing the social/economical life like a camp. In the pandemic process, people were accustomed to isolation by the administrations under the name of social distance, just like in a camp life. At this point, Agamben’s analysis should be understood in relation to a biopolitical paradigm and can be expanded to reflect on street economy, street politics, and the life of cities.

The Waorani are an Amazonian indigenous nationality with a population of 4,000. They inhabit three provinces of Ecuador: Pastaza, Napo and Orellana, and their ancestral lands contain a wealth of natural resources, which attracts the onslaught of the processes of extractivism. Significant social and economic asymmetries have also arisen in the decades since first contact. It is in this context that the Waorani Women's Association was created in 2005. Its main purpose is to end deforestation and illegal hunting of species in Waorani territory by promoting initiatives such as the cultivation of organic cocoa and handicrafts to improve the economy of families and to diminish the reliance on the preponderant economic system of use and abuse of non-renewable resources. This chapter analyzes how the spirituality of the Waorani nationality, manifested by the women who work in cocoa farms and chambira palm crafts, combine syncretism and ancestral knowledge in their daily work. It also analyzes the change of spiritual identity from the first contact with the Summer Language Institute missionaries, and subsequent evangelical, Catholic, Jehovah's Witnesses and the Church of Latter-day Saints missions to their lands.

The aim of this chapter is to argue that charisma is a collective representation, and that charismatic authority is a social status that derives more from the “recognition” of the followers than from the “magnetism” of the leaders. I contend further that a close reading of Max Weber shows that he, too, saw charisma in this light.

I develop my argument by a close reading of many of the most relevant texts on the subject. This includes not only the renowned texts on this subject by Max Weber, but also many books and articles that interpret or criticize Weber’s views.

I pay exceptionally close attention to key arguments and texts, several of which have been overlooked in the past.

Writers for whom charisma is personal magnetism tend to assume that charismatic rule is natural and that the full realization of democratic norms is unlikely. Authority, in this view, emanates from rulers unbound by popular constraint. I argue that, in fact, authority draws both its mandate and its energy from the public, and that rulers depend on the loyalty of their subjects, which is never assured. So charismatic claimants are dependent on popular choice, not vice versa.

I advocate a “culturalist” interpretation of Weber, which runs counter to the dominant “personalist” account. Conventional interpreters, under the sway of theology or mass psychology, misread Weber as a romantic, for whom charisma is primal and undemocratic rule is destiny. This essay offers a counter-reading.

Issues and developments that have occurred in relation to elder abuse, specifically concerning the domestic setting, will be briefly explored. Over the last 15 years, there has been increasing global recognition of abuse and neglect of older people who might be at risk of such forms of harm, as a social problem needing attention. The role of the media and media representations of elder abuse are clearly of relevance here and are the main focus of this chapter.

Around 500,000 older people are believed to be abused at any one time in the United Kingdom, with most victims of elder abuse being older women with a chronic illness or disability, according to statistics provided by the government information service (NHS Digital, 2019). Most of the abuse recorded relates to domestic settings within communities.

Gender-based violence and abuse amongst older women may be overlooked by health and social care providers. For older women, their gender seems to be forgotten or becomes hidden. Media representation of abuse against older people, particularly older women, does not assist this situation.

Against the backdrop of the global ageing population, it is fundamental that the particular experiences, needs and rights of older people are adequately understood, and that health and care professionals respond appropriately. This chapter explores these issues, in particular the role of the digital media and representations of elder abuse in familial settings and its impact on victims, potential victims, perpetrators, health and social care service providers and the general public.

Books serve as important information resources and provide space for reflection and identity-building for many lesbian, gay, bisexual, transgender, and queer/questioning (LGBTQ+) people. Many in this community have experienced reduced feelings of isolation through engagement with the writings of others. Providing a safe space for such engagement is vital. Library and information science (LIS) professionals are in an optimal position to meet such needs, particularly when efforts are made to implement changes based on explicitly expressed concerns.

This chapter provides a case study of the LGBTQ Center of Durham, North Carolina, to illustrate how the organization is integrating the local LGBTQ+ community into its library by using the community’s own vocabulary and interests to inform the center’s practices and policies. The chapter also offers a guide to the locally responsive, LGBTQ+-specific classification system created for the LGBTQ Center of Durham’s library collection. This classification system was designed to represent library materials for its Durham and surrounding-area users in a useful, accessible, and respectful manner – a feat that the library committee did not feel could be accomplished using existing classification systems.

Building on the case study for applicability, the author makes recommendations for how LIS professionals who wish to better serve LGBTQ+ users can incorporate the community into their library and/or collection. The author provides additional suggestions for action, with varying levels of commitment, for library professionals and volunteers. Through resource development, training, collection development, and classification revision, libraries can more closely align their practices with the needs of users of all gender identities and sexual orientations.