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To examine the recent popularity of the tiny house movement with a critical eye toward the growing commodification of sustainability in a market that continues to shelter economic and class privilege, despite that the movement itself emerges from a desire to consume less and contribute to community more.

Written from the position of a tiny house builder and dweller, this study reads a range of recently published accounts of the tiny house movement, informed by contemporary work in environmental sociology. Investigates current rhetoric surrounding the movement with special attention to issues of mobility, consumption, and the movement’s romanticism, with particular attention to the movement’s invocations of Henry David Thoreau.

Tiny house living can cultivate correctives to possible oversights or entitlements in environmental thought, challenge representations of the movement itself, and encourage those inside the “tiny” house movement to openly discuss the difficulties and capabilities endemic to tiny living.

Tiny houses, while still bound to forms of privilege, hold potential to be what some social science researchers have seen as best practice. Practices that link the practicality of realism with the zeal of romanticism can contribute to what has been found to be a positive correlation between conscious consumption and political activism.

This critique offers a gentle corrective to unmitigated praise of the current tiny house phenomenon in order to highlight the movement’s potential for addressing more pressing social justice and environmental issues.

A personal narrative of my escape with my mother and siblings from South Sudan as refugees is presented. The narrative then chronicles the time in Egypt applying for refugee status and eventual resettlement in the United States. In the United States, resettlement began in Newark, New Jersey. I then document my move from Newark to San Diego, California to, eventually, New York City. In New York my life as a model, DJ, actress, and founder of Stand for Education is narrated.

This paper documents the case of a young girl who went missing from a country track in 1972. It considers the function of roads in her disappearance, and the importance and terror of roads generally in Australia. For roads have a role in Australia that is vastly different to smaller, more populous nations. Roads in Australia are absolutely crucial to the maintenance and sustenance of society. So too are the cars and other vehicles we use upon them, but they are just as paradoxical in their effects. As Elizabeth Jacka and Susan Dermody (1988, p. 113) put it so plainly: ‘our cars kill us, and without them we would die’. The case of the girl who vanished from a road is not an unusual event in Australia. However, it has led to a conjunction of long-lasting effects, particularly on the community of Mackay, that are. The case has never been solved, not due to a desire to solve it, but ironically because of the very methods initially employed to do so.

• Learn about ethical dilemmas in retailing with the advances in artificial intelligence (AI)

• Be able to reflect critically about the use and potential misuse of AI within the retailing industry

• Learn about the history of AI

• Be able to define and classify AI

Learn about ethical dilemmas in retailing with the advances in artificial intelligence (AI)

Be able to reflect critically about the use and potential misuse of AI within the retailing industry

Learn about the history of AI

Be able to define and classify AI

This chapter is about quantum storytelling and improvisation and how to use quantum storytelling as an improv theater for social change. Quantum storytelling, in its fore-caring, is about producing an ethics of care where none exists. In the quantum storytelling theater for change, we envision a stage with human and non-human actors (animals, plants, quantum wave/particles) and ways to collapse waves of quantum potentiality into new possibilities for human survival, for posthumanist survival.

We will assert that this happens through improvisation: something called “quantum storytelling with improv.” Our example for this chapter is a theater company we created in Las Cruces, NM, called “Veterans Theater” in which improv is the performance approach. Boje teaches in the belly of the beast (the Business College) at New Mexico State University, a course called “Leadership Is Theater in Society” that uses improv. It is not only about improv but it is also based on Theater of the Oppressed (Boal, 1979, 2002) and Improvisation for the Theater (Spolin, 1983); it also draws from Pedagogy of the Oppressed (Freire, 1970) and Rules for Radicals (Alinsky, 1971), both of which call on improv as a process for social change. Improv is a vital leadership skill in complex polycultural systems, which is the future of business. Leadership theory is dead. Get over it! Or, resurrect it with improv!