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This paper explores four works of contemporary fiction to illuminate formal and informal regulation of sex. The paper’s co-authors frame analysis with the story of their creation of a transdisciplinary course, entitled “Regulating Sex: Historical and Cultural Encounters,” in which students mined literature for social critique, became immersed in the study of law and its limits, and developed increased sensitivity to power, its uses, and abuses. The paper demonstrates the value theoretically and pedagogically of third-wave feminisms, wild zones, and contact zones as analytic constructs and contends that including sex and sexualities in conversations transforms personal experience, education, society, and culture, including law.

This research provides accounting-ethics authors and administrators with a benchmark for accounting-ethics research. While Bernardi and Bean (2010) considered publications in business-ethics and accounting’s top-40 journals this study considers research in eight accounting-ethics and public-interest journals, as well as, 34 business-ethics journals. We analyzed the contents of our 42 journals for the 25-year period between 1991 through 2015. This research documents the continued growth (Bernardi & Bean, 2007) of accounting-ethics research in both accounting-ethics and business-ethics journals. We provide data on the top-10 ethics authors in each doctoral year group, the top-50 ethics authors over the most recent 10, 20, and 25 years, and a distribution among ethics scholars for these periods. For the 25-year timeframe, our data indicate that only 665 (274) of the 5,125 accounting PhDs/DBAs (13.0% and 5.4% respectively) in Canada and the United States had authored or co-authored one (more than one) ethics article.

The chapter tries to understand how nuclear tests and the radiation fallouts in their aftermath can lead to cancer. It seeks to explore how our diseased ecological systems have resulted in silencing the birdsong and the spreading of cancer in the Anthropocene with reference to Terry Tempest Williams' (An environmentalist and Utah naturalist) two memoirs – “‘Refuge: An Unnatural History of Family and Place” and “When Women Were Birds: Fifty-Four Variations on Voice.” It would also try to factor in connections between climate change, pandemics like the COVID-19, and the onslaught of other terminal illnesses like cancer, all a result of mankind's anthropocentric hubris and domination of nature.

Mine would be a qualitative approach wherein I will refer to the original two texts mentioned for primary material and other sources for secondary references and analyze them from an ecofeminist perspective.

We need to establish the health of the Environment through reduced usage of nuclear weapons and by developing a language and an environmental praxis that doesn't separate the subject and the object and only then we can usher in biological egalitarianism, and restore the song of the whistling thrush again. We also need to revere our Mother Earth and see to it that she maintains her ecological balance through homeostasis.

In Western liberal democracies over the last decade or so, community development, housing policy and neighbourhood renewal have been increasingly underscored by a philosophy of participatory decision-making (see Imre & Raco, 2003; Lo Piccolo & Thomas, 2003; Maginn, 2004). At one level, it appears that central and local governments have experienced a policy and democratic epiphany. This is reflected in a ‘new’ acknowledgment that ‘when citizens themselves are the key to the quality of neighbourhoods, a new avenue of policy intervention is opened up’ (Lelieveldt, 2004, p. 534; see also Crenson, 1983). In this context, participatory models of decision-making are seen as having the potential to ‘empower’ local residents who were previously the subject of ‘top-down’ or command and control forms of planning (Healey, 1999; Meredyth, Ewing, & Thomas, 2004; Barry, Osborne, & Rose, 1996; Rose, 1996; Dean, 2002). On another level, however, there is caution, suspicion even, about this paradigm shift. A perception exists that governments are essentially displacing, redistributing and/or retreating from their historical welfare responsibilities (Chaskin, 2003, 2001; Fraser, Lepofsky, Lick, & Williams, 2003; Pierre, 1999).

Williams was a black feminist pragmatist who contributed to and drew on the ideas and practices of the “Hull-House school of race relations” (HHSRR). This American theory unites liberal values and a belief in a rational public with a co-operative, nurturing, and liberating model of the self, the other, and the community, based on the historical ideas and commitments of abolitionists and Abraham Lincoln. Education and democracy are emphasized as significant mechanisms to organize and improve society, especially the relations between black and white people. This school had a distinct institutional influence, structure, and status (Deegan, 2002b). As an African American women who wrote and spoke using feminist pragmatism as it applied to the black experience viewed from her lived standpoint, she developed black feminist pragmatism (Deegan, 2002a). I concentrate here on her writings on biculturalism, especially her (Williams, 1907) essay on the perils of “a White Negro.” She wrote about this anomalous racial category in a number of other pieces that I also analyze here.

The Wicked Queen in both the Grimm and Disney versions of Snow White exists as a cautionary tale of female vanity. Despite these nefarious beginnings, contemporary versions of the character in children's and young adult fiction reimagine the Wicked Queen as pitiable. She is still a villain, but her actions are explained as the result of loneliness, parental abuse, and a persistent belief that she is not beautiful enough to be worthy of love. This change in the Wicked Queen's motivations from innate to circumstantial is reflected in the tagline for Valentino's Disney Villains series, ‘Evil Is Made, Not Born’. My reading of these new sympathetic depictions of the Wicked Queen builds on Cristina Santos's discussion of patriarchy and reproduction, as well as other critical discussions of fairy tales and gendered bodies. Focusing specifically on the magic mirror as metaphor, I discuss these new depictions of the Wicked Queen in the context of body dysmorphia. While these novels undo the good/bad and maiden/crone dichotomies of the fairy tale, these readings also shift much of the blame for the Wicked Queen's actions from innate failings of her gender (vanity) to the cultural structures surrounding female body image (dysmorphia). As contemporary reworkings of fairy tales seek to disrupt these narrative patterns and move away from harmful portrayals of gender, sexuality, aging, and physical disability, they risk falling into existing patterns linking mental illness to violence or evil.

This chapter is about the modern (Western) educational regime, educational industry paradigm and schooling process, while focussing on statutorily imposed and legally enforced schooling as the main aspect of the hidden curriculum within a globalizing world.

It is about children's productive labour through schooling, whereby children's labour power is consumed, produced and reproduced on behalf of social formations under the capitalist mode of production (CMP).

The claim that a well-educated population is essential for development so that all societies share an interest in having children participate in schooling as much as possible is the central element of the Western education industry paradigm, the global appeal of which is reflected in how compulsory schooling has been embraced almost everywhere in conjunction with being heavily promoted within the ‘international community’ and widely endorsed by researchers, scholars and similar observers.

Contrary to Bowles and Gintis's correspondence principle, the structure of schooling is not an identical to the structure of the workplace in that it entails compulsion, whereby schooling is as efficient and effective as possible in meeting the needs of the CMP.

The CMP benefits from the state having shifted confinement as a mechanism to force people to work onto schooling; or, from compulsory social enclosure, whereby schools increasingly resemble military and prison systems.

Compulsory social enclosure helps to ensure that children's productive capacity – or labour power – is enhanced to the benefit of the CMP, this being the major factor in accounting for its appeal and advance on the world stage, globally.

The association between income distribution and measures of health has been well established such that societies with smaller income differences between rich and poor people have increased longevity (Wilkinson, 1996). While more egalitarian societies tend to have better health, in most developed societies people lower down the social scale have death rates two to four times higher than those nearer the top. Inequities in income distribution and the consequent disparities in health status are particularly problematic for many women, including single mothers, older women, and women of colour. The feminization of poverty is the rapidly increasing proportion of women in the adult poverty population (Doyal, 1995; Fraser, 1987).

In this paper, I apply the discourse of transitional justice to the case study of survivor docents at the Japanese American National Museum, a site that has come to represent and serve as a form of reparation for the traumatic memory of Japanese American internment during World War II. As a longer term supplement to trials or Truth and Reconciliation Commissions or an alternative in cases where no such structures exist, I illustrate how the museum tour becomes an empowering platform for survivors of the American Internment camps to work through and instrumentalize traumatic memories within the dialogic museum sphere, even as this alternative space forms its own new silences. Thus, by applying the very theories and criticisms through which scholars of memory politics evaluate official platforms of transitional justice, I aim to complicate and evaluate this alternative form of testimony, and in so doing explore areas of growth in the fields of both transitional justice and museum practice. Bridging the gap between testimony, oral history, and museum interpretation, survivor docents represent a sustained dialogic approach to history that perpetuates, preserves, and activates – rather than resolves – discourse around contentious memories.