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Transgender prisoners are subject to violence of many kinds. They are tortured, beaten, sexually assaulted, raped, and denied access to qualified public health services. This is because legal and justice systems in most countries disregard the unique conditions, needs, and requirements of transgender people. Transgender prisoners around the world suffer from mental health issues and lack of continuous access to sexual health services and hormone treatment. Like most countries in Southeast Asia, and regardless of a significantly large population of transgender prisoners, Thailand still provides no standard policies on how transgender prisoners should be managed, and transgender prisoners’ experiences remain under-researched. Through an anthropological and gendered lens, this chapter theoretically and practically examines transgender prisoners’ gendered life experiences behind bars in Thailand, debates transgender prisoners’ vulnerabilities and the myths behind them, identifies challenges around gendered-housing, analyses cultural nuances of Thai (trans)gender performativity in prisons, discusses the impact of heterosexual-binary prison management, and offers real-world policy recommendations, which are urgently needed by the Thai justice and correctional system.

Traditional clinical psychological practices have often been adapted for the context of executive coaching. Cognitive behavioral therapy (CBT) in particular is the most scientifically supported psychological modality. CBT like other practices has been used in coaching as cognitive behavioral coaching but rarely discussed more explicitly for the executive population. Here, we offer a specific adaptation – cognitive behavioral executive coaching (CBEC) – and suggest that it presents a flexible structure that can meet the multiple agendas that are framed for executive coaching. Additionally, the core features of CBT and CBEC in particular satisfy the major needs of executives in coaching arrangements. We conclude by demonstrating a CBEC process model for coaching the high-performing executive.

The chapter examines to what extent research from social cognitive neuroscience can inform ethical leadership. We evaluate the contribution of brain research to the understanding of ethical leaders as moral persons as well the understanding of their role as moral managers. The areas of social cognitive neuroscience that mirror these two aspects of ethical leadership comprise research relating to understanding oneself, understanding others, and the relationship between the self and others. Within these, we deem it relevant for ethical leadership to incorporate research findings about self-reflection, self-regulation, theory of mind, empathy, trust, and fairness. The chapter highlights social cognitive neuroscience research in these areas and discusses its actual and potential contributions to ethical leadership. The chapter thereby engages also with the broader discussion on the neuroscience of leadership. We suggest new avenues for future research in the field of leadership ethics and responsibility.

Toward the end of the 20th century, some work within political theory, of a kind that primarily foregrounds ethical considerations and another kind within political geography that links such ethical concerns to explication in terms of social space, territoriality and scale, has resuscitated the notion of contingent universality as an alternative to the either/or embrace or rejection of universality (and consequent denigration/celebration of particularity). As witnessed by the so-called spatial turn in many of the social and cultural sciences, this very circumstance, at least in the English-speaking world, has been one wellspring of current interdisciplinary interest in various geographical concepts and traditions. For political geographers, the idea of contingent universality arguably invites a fecund perspective from which to reflect upon a range of substantive and epistemological outcomes, which this essay will argue, are densely bound up in what, in short hand, is labeled globalization.

Through observing the use of iPhone and iPad by a child between the ages of two and four years and a half, this study presents accounts on the child’s use of and interaction with these devices, as well as her interaction with the physical environment.

Unstructured, naturalistic observation was employed in this study. The study is grounded in theories of user engagement with digital and physical objects.

A child’s interaction with touch-based devices does not deter the child from engaging effectively with the physical environment or from activities centered on creativity and interpersonal engagement. A child is able to move back and forth seamlessly between the physical and digital environments.

Findings from this study could help parents, educators, and system designers understand why and how toddlers and preschoolers use and engage with touch-based devices, as well as the kind of tasks they perform.

Studies of toddlers’ or preschoolers’ information behavior and interaction with touch-based devices are scarce. Children born toward the end of the first decade of the twenty-first century are growing up with a propensity to using touch-based devices. This study provides a framework for effective usage of such devices while ensuring all-round cognitive and physical development of the child.

This paper examines how young people develop meaningful self-concepts in the postmodern social world. Drawing from an ethnographic investigation of punk subculture, I explore how identity work is performed when young people are saturated with competing self-definitions and encouraged to engage in reflexive self-doubt. Focusing on the ecstatic qualities of concerts, I describe a complex process of identity formation wherein youth emotionally experience their identities through ritual performance rather than constructing them through institutional affiliation or narrative. My analysis draws heavily from Bourdieu’s practice theory and the existential phenomenology of Merleau-Ponty, emphasizing the centrality of embodiment and performativity to postmodern identity. I conclude with a discussion of how postmodern theories of the nonself exaggerate the insecurity of contemporary identity, and I outline a new theoretical framework regarding identity formation that bridges the literatures on subjectivity and embodiment with classical work in symbolic interactionism.