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This chapter presents a methodological discussion about ethnographic practice from a feminist perspective that contributes to the field of communication studies methodology and theory. The ethnography engages Black (Afro-Brasileiro and African-American) and economically disadvantaged youth from Rio de Janeiro (Brazil) and New Orleans (USA) regarding their strategies of social and media visibility. This multi-sited ethnography proposes to improve the objectives of ethnography through theoretical flexibility, liberation from a priori assumptions, greater representation of the voices of community members, disavowal of the imperatives of positivist work, and abiding respect for the “other.”

This chapter seeks to elucidate specific behavioral patterns that occur when people travel and consume luxury items using concepts drawn from sociocultural and economic theories. These concepts are Walter Benjamin's “aura,” Karl Marx's “commodity fetishism,” and Arnold Van Gennep's “liminality.” These concepts are deployed within the spheres of tourism and luxury in order to analyze how tourists on a shopping spree search for forms of authenticity, how this type of travel is similar in many respects to a religious quest, and, finally, how the design of luxury outlets in European capitals convey religious overtones.

War is one of the worst characteristics of human nature. Wars over territory, religion, and governance were and are always present through history. War and tourism seem dissonant at first glance. However, the post effects of war enable its components, such as battlefields and artefacts, to become tourist attractions. People share the impetus to visit war attractions such as battlefields, military museums, cemeteries, memorials, and other war-related sites. There is a supply for this type of tourism in exchange for the demand. This type of tourism is referred to in the literature as battlefield tourism. The meaning and definition of battlefield tourism are the main aim of this chapter. What is battlefield tourism? What are the components of battlefield tourism? How can battlefield tourism be defined? These are the primary questions this study tries to address.

With the launch of the Feminist International Assistance Policy (FIAP), the Canadian government named solidarity as a shared value and a driving motivation behind the FIAP. This paper explores how development workers understand and apply solidarity to their work, uncovering the opportunities and constraints they face.

In-depth, semi-structured interviews were conducted with 42 development workers from Canada’s federal development agency between 2019 and 2020. Transcribed data were coded by the author to identify how workers made sense of solidarity within the development industry.

The majority of workers were unsure of how to define or operationalize solidarity, demonstrating confusion. Commonality was routinely mentioned as a facet of solidarity, but workers understood this term in diverse ways, with some considering commonality as a precondition that inhibited a sense of solidarity with development partners in the global South due to differences in living conditions. About a quarter identified power and privilege as necessary considerations in the process of building solidarity, showing potential for bonds across the inequalities that define development. About 40% of workers identified the institutional structure of the organization as an obstacle to solidarity.

This paper presents original data from Canadian development workers, providing the first study of their understanding of solidarity as a development ethic. It shows the gaps between rhetoric and practice while recommending ways for development organizations to meaningfully engage with solidarity in their work.

The purpose of this paper is to explore the many ways in which those who have experienced early life adversity and trauma can continue to be failed within health-care settings and other organisations. The author explores the impact that repeated exposure to indifference and a lack of help and support has on the ability to recover and rebuild a meaningful life. The author takes the reader through a journey of various autoethnographic vignettes to explore the living experience of continuing to be unseen. The author hopes to contribute to improving the lives of service users.

The author has written about the many ways in which distressing experiences and mental health difficulties were left unsupported by various professionals and organisations. The writing is rich and evocative and gives voice to the distress experienced from a lack of caring attention.

The author concludes that whilst it has been painful to remember the varied ways people with lived experience of early life trauma continue to be failed it has also been cathartic and helpful. It is noted that the writing of these events brings some perspective and enables the author to limit the potential for self-blame which is a regular feature of the psychology of those living with early-life relational trauma. The writing of these events serves to highlight the ways institutions might improve responses to those seeking support. The author concludes that this is a meaningful way to use such harmful experiences.

The author concludes that recovery and the ability to rebuild a meaningful life after early-life trauma is often hindered and denied by the responses received when seeking support from various institutions and people who may be able to intervene to prevent further harm occurring. These testimonies may contribute to the wider learnings about the impacts and lived experience of early life trauma and how institutions might support and encourage recovery. The author notes the helpfulness of writing about these experiences to bring perspective and remind those who seek help that it is a great act of courage despite unhelpful responses.

The author has found that writing about these experiences helps to soothe any feelings of self-blame in terms of being unable to recover sooner from early life trauma and that recovery and moving forward must be positioned as a social phenomenon and not a solely individual pursuit. It is noted that writing about difficult experiences can be cathartic and bring fresh perspective and hope. Contributing to ongoing research in terms of how helping professionals can respond wisely is satisfying and meaningful for the author.

This is the author’s firsthand and unique testimony of how easy it can be for survivors of trauma to continue to be unseen and failed. The author also shows that there are many opportunities to support and help which are inadvertently missed which contributes to ongoing distress. The author hopes that the courage taken to write of these experiences will contribute to learnings within many professions and organisations of how to notice, support and help those in distress and living with the effects of early life trauma. The author has found the writing of this paper to be meaningful. The process has helped the author to make sense of previously distressing events. It is hoped it will be of value to the reader.