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This chapter concerns itself with a garment factory in Trinidad, West Indies, producing brand-name clothing for the Eastern Caribbean market. Workers in this factory not only stitch garments for an hourly wage; but also stealthily operate a secondary assembly line, creating precise duplicates of the factory's products for themselves to take home and wear. Manufactured on the shop-floor alongside “legitimate” production, the copied garments are identical in every way to the genuine ones they mimic. In this chapter, I argue that workers have created a “loop” in the value chain: a simultaneous moment in which they are both producers and consumers of the factory's products. While “genuine” garments circulate through market-capitalist networks of exchange, copied garments only circulate through social networks – thereby accruing and representing forms of “value” that are distinct from market value. By looping the value chain, factory workers create non-market values alongside market-oriented ones, showing both sets of values to be interdependent. Workers’ own commentary on these processes offers a unique window onto contested meanings of “value” at work on the shop-floor.

In this chapter, we reflect on the possibilities of craftivism — yarn bombing, specifically — in a fourth-year undergraduate seminar on feminist praxis. We suggest that knitting in the classroom, as an ‘everyday [act] of defiance’ (Baumgardner & Richards, 2000, p. 283), opens a productive space for complex and challenging conversations, in the process enabling not only different ways of listening, but also different ways of learning. Knitting, as a meditative and embodied practice, encourages and supports critical attentiveness. We also argue that craftivism can operate to make change in a way that emphasizes collaboration, non-violence and critical self-reflection. Social change, in a craftivist framework, happens in the everyday, and perhaps more radically, within the domestic spaces of the normatively feminine. Finally, our project demonstrated that knitting as feminist praxis serves a bridging function: we contend that systems of power may be challenged through knitting-as-protest, and that students may be able to practice engaged citizenship as they navigate the slippery borders between public and private, and academic and community-based feminisms.

The contemporary practice of ‘craftivism’ – which uses crafts such as knitting, sewing, and embroidery to draw attention to ‘issues of social, political and environmental justice’ (Fitzpatrick, 2018, p. 3) – has its origins in centuries of radical craft work, where women and marginalised peoples in particular, employed crafts to protest, take a stand, or raise awareness on issues that concern them. This chapter explores how crafts are being used to highlight key social and criminal justice issues that are of concern to criminologists, including the missing and murdered, state and institutional violence, and sexual abuse and violence. In canvassing the ways in which craft is being used to draw attention to, document, memorialise, demand change, and heal, this chapter considers why criminologists would benefit from being attentive to the strategies craftivists are using to challenge the status quo and make visible the invisible.

This chapter explains how the idea of this book occurred, and introduces readers to Tierney's multidimensional framework for global meaning making. It describes the organization and structure of the book and the contents of each chapter and calls on readers to transform international language and literacy research through global meaning making.

Purpose: This chapter investigates the current skill gap in small-scale industries, the need for skill development and digital training in micro, small, and medium enterprises (MSME), and reviews policies for skill development and solutions.

Need for the Study: While the legislature and organisations have initiated various considerations for the successful implementation of the Skill Development System in the country’s MSMEs, there are significant challenges that must be addressed quickly to fill the skill gap in workers in this digital era.

Research Methodology: Secondary data has been used for the chapter review. Analysis has been done based on review data from women handloom and handicraft workers in the micro or craft industry who received a Star rating from the National Skill Development Corporation (NSDC) partners in Lucknow. For data collection, a questionnaire based on random sampling was used. The data were analysed using a rudimentary weighted average and a percentage technique.

Findings: The studies provide answers to some fundamental problems: are small industry employees indeed mobilised to be skilled outside the official schooling system? Is the training delivery mechanism adequate to prepare pupils for employment? Would industries be willing to reduce minimum qualification criteria to foster skill development?

Practical Implication: Non-technical aptitudes digital and soft skills for workers in this sector should be emphasised in MSMEs, and significant reforms in MSME sectors and capacity-building education and training programmes should be implemented in the Indian industry to generate small and medium enterprises production and employment.

Purpose: Preserving a country’s culture is crucial for its sustainability. Handicraft is a key draw for tourism destinations; it protects any civilisation’s indigenous knowledge and culture by managing the historical, economic, and ecological ecosystems and perfectly aligns with sustainable development. It has a significant role in creating employment, especially in rural regions and is an essential contributor to the export economy, mainly in developing nations. The study focuses on the skills required and existing gaps in the handicraft industry, its development and prospects by considering women and their role in preserving and embodying the traditional art of making handicrafts.

Approach: A framework has been developed for mapping and analysing the skills required in the handicraft sector using econometric modelling; an enormous number of skills have been crowdsourced from the respondents, and machine learning techniques have been used.

Findings: The findings of the study revealed that employment in this area is dependent not only on general or specialised skills but also on complex matrix skills ranging from punctuality to working in unclean and unsafe environments, along with a set of personal qualities, such as taking initiatives and specific skills, for example polishing and colour coding.

Implications: The skills mapping technique utilised in this study is applicable globally, particularly for women indulged in casual work in developing nations’ handicrafts industry. The sustainable development goals, tourism, and handicrafts are all interconnected. The research includes understanding skills mapping, which provides insights into efficient job matching by incorporating preferences and studying the demand side of casual working by women in the handicraft sector from a skills perspective.

The enshrinement of R v Brown within section 71 Domestic Abuse Act 2021 was celebrated by campaign group ‘We Can’t Consent To This’ (WCCTT) as a means of combating the rough sex defence, and as a victory for women. Yet the practical limitations of this codification suggests that there is more to this claimed victory. In this chapter I suggest that the symbolic effect of the codification of Brown underpinned WCCTT’s celebration, as for the first time the legal treatment of sadomasochistic sex (‘SM sex’) became interwoven with, and inflected by, legislation seeking to target abuse. This approach, influenced by the traditions of radical feminism, represents a departure from a liberal legal method and, I argue, forecloses productive legal reform. In affirming the contemporary relevance of Brown, a case infamously mired in homophobia, the legal harm of SM sex is both improperly considered and improperly addressed. Further, by stitching together Brown and the Domestic Abuse Act 2021, the law fails to articulate what distinguishes SM sexual practice and abuse. This analysis does not prevent my agreeing that SM sex poses significant challenges to the operation of justice. To conclude, I propose that an approach which seeks to bolster the competence of the court via education, and that distinguishes breathplay from the otherwise monolithic treatment of SM sex (building on section 70 Domestic Abuse Act 2021) will generate better outcomes for both sexual diversity and those who experience gender-based violence.