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Service learning is a pedagogical approach that primarily focuses upon achieving student learning outcomes through meaningful community engagement. While service-learning pedagogies provide “service” to community, the view of community partners from a deficit-oriented perspective can render service learning ineffective and, at worst, potentially harmful to the community served. This chapter presents a course that uses food as a civic lens through which to engage community, instructors, and students in CRITICAL-SERVICE-LEARNING where systemic inequities that contribute to community needs are focused upon, community partners are co-creators of course design, outcomes to student learning and community benefits are equitably considered, and collective knowledge and experience of stakeholders is valued.

The purpose of this paper is to use entrepreneurship to bridge the traditional-progressive education rift.

The rift between traditional and progressive education is first deconstructed into five dualisms. Conceptual question-based analysis is then applied to determine if and how three entrepreneurial tools could contribute to bridging this rift; effectuation, customer development and appreciative inquiry. Finally, pattern-based generalizations are drawn from this analysis.

Patterns in the analysis motivate the articulation of an overarching educational philosophy – learning-through-creating-value-for-others – grounded in entrepreneurship and capable of bridging the educational rift.

Only three entrepreneurial tools are included in the conceptual analysis, signifying a need to explore whether other tools could also help teachers bridge the traditional-progressive education rift. Entrepreneurial tools and the new educational philosophy manifesting entrepreneurship could also need to be further contextualized in order to be useful in education.

The tentatively new educational philosophy has been shown to be capable of bridging five dualisms in education which are currently problematic for teachers in their daily practice, and to remedy teacher challenges such as complexity, lack of resources, assessment difficulties and student disengagement.

An educational philosophy grounded in entrepreneurship has arguably not been proposed previously. Contrasting existent educational philosophies, this new philosophy goes beyond learning-through to also emphasize creating-value-for-others. This could facilitate bridging between traditional and progressive education, one of the most important challenges in education. It could also be used to facilitate the infusion of entrepreneurship into general education.

Studying Cuban urban agriculture is important because empirically investigating existing, innovative projects geared toward sustainability can illuminate the processes that facilitate and inhibit environmental reform. I assess the social costs and benefits, achievements, and ongoing challenges at one urban farm. I highlight the interconnection of societal institutions – including gender relationships and gendered economic structures – that can foster or undermine sustainability projects. My analysis of the social dimensions of environmental problems is based on Ariel Salleh’s theoretical work. She argues that women’s invisible reproductive labor mediates paid labor by maintaining the viability of such labor. My contribution is to add an empirical dimension to her work.

To assess the challenges of urban sustainability, I spent two months conducting participant observation and semi-structured interviews with workers at an urban farm in Havana, Cuba.

I find that culturally prescribed gender divisions of labor are entrenched in Cuban urban agriculture. Women continue to do most of the important, yet unacknowledged, domestic work that maintains the health of agricultural labor. Additionally, the heavier burdens women experience during the second shift restrict their ability to participate in local democratic decision-making processes, thereby limiting their capacity to modify oppressive cultural norms and maintaining the status quo.

Socially just environmental change does not automatically happen when the barriers of capitalism are removed, even if the society bases economic progress on increasing quality of life rather than profit. Instead, socially just environmental change must be a deliberate process that is constantly negotiated, reassessed, and prioritized.

This chapter considers the place of responsibility in confronting ecological sustainability and social equity problems in the food system. We present two illustrations addressing the following question: In what ways does responsibility present a way to close the metabolic rift in line with the vision of the global food sovereignty movement? First, using the example of Metro-Vancouver in Canada, we consider the ways in which urban people claim responsibility for land protection through the concept of urban agrarianism, defined as an urban ethic of care for foodlands, with an associated responsibility to exercise solidarity with those who cultivate and harvest food. Second, we discuss how deepening relational responsibility in legal and regulatory frameworks might hold the corporate food regime accountable in the Canadian context to address their role in and responsibility for mitigating an increasingly risky world, as evidenced by the COVID-19 pandemic. We argue that the responsibility of urban people to mobilise in solidarity with food movements, and against the corporate food regime in particular, will play a critical role in supporting the transition to sustainable and just food systems. This applies both to finding new ways to claim responsibility for this transition and to hold those actors that have disproportionately benefitted from the corporate food regime responsible. Such a reworking of responsibility is especially necessary as the context for food systems change becomes increasingly urbanised and risky.

The purpose of this paper is twofold: to outline the historical and current contextual forces behind the development of the social enterprise movement in Israel and to analyze the different models identified by the research team along which social enterprises are formed at present.

The study was part of the International Comparative Social Enterprise Models (ICSEM) Project and the methodology used in the analysis of the models was the one used in the international comparison. It entailed the analysis of three to five case studies within each model, which were analyzed along three major dimensions: the economic basis of the enterprise, its social objectives and its governance structure.

The findings suggest that social enterprises in Israel develop along four major models, all within existing different incorporation systems; these are nonprofit organizations, privately owned business enterprises, cooperatives and public-sector frameworks. On the basis of the case studies analyzed, it was possible to identify specific characteristic configurations of the three dimensions (economic/social/governance) that were at the basis of the model and guided it.

The study is the first of its kind to present a broad picture of the developing social enterprise scene in Israel and as such can clearly inform and guide both researchers and policymakers in their future work on the development of the social enterprise phenomenon in the country.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

This chapter will explore processes of decommodification of specific local foods in South Italy. The aim is to offer both conceptual and empirical reflections on the topic. On the one side, the attempt will be to show the centrality of the notion of ‘labour’ in theoretically understanding the perspective of decommodification. On the other side, empirical support will be given through the presentation of a case study in South Italy. It clearly emerges that these processes are induced, among other elements, by a return to the land after having had different social and working experiences in urban contexts.