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To explore what suffering is, how suffering is embedded within the sociology of sport literature, and what suffering can do to athletes in sport. In addition, to discuss the value of an interdisciplinary approach and co-presence when researching athletes in suffering.

In the first part of the chapter, the concepts of pain, violence, and suffering are separated, and a justification for the study of suffering in sport is given. The second part of the chapter details sport and social problems, and the suffering body in sport is discussed, pulling from interdisciplinary theories and methodologies of suffering external to the sociology of sport.

Social inequalities and hidden forms of suffering may be reproduced in sport. Sport is questioned as a force of social mobility for vulnerable people. The context of sport can offer ‘healing’ properties for people in suffering. The impact of using an interdisciplinary approach and considering co-presence and relational suffering when researching suffering is discussed.

The difficulties understanding the complex, multi-dimensional nature of suffering are shared. New ways of engaging within the research act and specific theoretical approaches are suggested for improving the understanding of suffering within sport.

The present effects of transnational corporations (TNCs) on social, health, and environmental aspects of local societies have a long history. The pre-conditions for the insertion of the types of economic initiatives now seen in the Global South, and driven by TNCs, were set through histories of colonialism and development schemes. These initiatives disrupted local economies and modified environments, delivering profound effects on livelihoods. These effects were experienced as structural violence, and have produced social suffering through the decades.

In this paper, we compare two African cases across time; the conjunction of development initiatives and structural adjustment in the Zambezi Valley, Zimbabwe in the early 1990s and industrial plantation forestry in present-day Uganda. Each case presents a specific constellation of political and economic forces that has produced prejudicial effects on local populations in their time period of application and are, essentially, different versions of structural violence that produce social suffering. While each case depicts a specific type of violent encounter manifest at a particular historical moment, these are comparable in the domains of environmental impacts, disruptions to societies, co-opting of local economies, disordering of systems of meaning and social reproduction, and nefarious effects on well-being. We analyze the conjunction of these effects through a theoretical lens of structural violence and social suffering. Our analysis draws particular attention to the role of TNCs in driving this structural violence and its effects.

The domain of study on mediated suffering is ensconced within an Orientalist paradigm which ideologically structures our visuality and gaze. The consignment of suffering through bodies of alterity and the geo-politics of the Global South encodes the coloniality of power as a dominant reading. It then naturalizes the West as the voyeur in its consumption of the abject bodies of the Global South. Creating a binary through this East-West polarization in the oeuvre of suffering as a realm of study, it creates the hegemony of the West as the moral guardian of suffering, imbuing it with the right to accord pity and compassion to the lesser Other. Beyond elongating the Orientalist trajectory which lodged the body politic of the Global South as a sustained ideological site of suffering, it hermeneutically seals the East as irredeemable, ordaining it through the gaze over the Other as a mode of coloniality. In countering this Eurocentric proposition, this chapter contends that this coloniality of gaze needs further rumination and new sensibilities in the study of mediated suffering, particularly following 9/11 and the shifting of the geo-politics of suffering in which the West is dispossessed through its own manufactured ideologies of the ‘War on Terror’ such that it is under constant threat of terrorist attacks and through the movement of the displaced Other into the Global North. Besieged and entrapped through its own pathologies of risks and threats, the West is projected through its own victimhood and the politics of the Anthropocene within which risks are seemingly democratized by environmental degradation as an overarching threat for all of humanity. Despite these shifts in the global politics, the scholarship of suffering is locked into this polarity. The chapter interrogates this innate crisis within this field of scholarship.

Social and environmental accounting research manifests varying levels of awareness of critical global problems and the need to develop alternative approaches to dealing with economy and society. This paper explores Buddhist thought and, specifically, Buddhist economics as a means to informing this debate. We draw on and expand Schumacher's ideas about ‘Buddhist economics’, first articulated in the 1960s. Our analysis centres on Buddhism's Four Noble Truths, the Noble Eightfold Path and associated Buddhist teachings. The examination includes assumptions, means and ends of Buddhist approaches to economics; these are compared and contrasted with conventional economics.To consider how thought and practice may be bridged, we examine a practical application of Buddhism's Middle Way, in the form of Thailand's current work with ‘Sufficiency Economy’.Throughout the paper, we explore the implications for the development of social accounting, looking for mutual interactions between Buddhism and social accounting thought and practice.

The purpose of this study was to examine the prevalence of social suffering among a non-random sample of Canadian women working in socially and economically marginalized “frontline” service occupations. Participants identified a number of health concerns that they link to the everyday suffering they endure – i.e. feeling inadequate, incompetent, lonely, self-conscious, disenfranchised or dissatisfied. The complex etiology of these women's suffering bars many from finding appropriate health care. As a result, there are health disparities among our vulnerable populations. While they often articulated a desire for alternative/complementary care, the Canadian health care system does not currently fund these services and many of the women are unable to afford the out-of-pocket costs.

This chapter proposes a way to deepen our understanding of the health impacts of climate change. It explores how and why individuals and communities may experience the climate change-human health interface in different ways.

We suggest that the concepts of structural vulnerability and narrative inquiry can provide a thick (ethnographic) description of how and why individuals and communities experience and give meaning to the health impacts of climate change. We begin by defining the two concepts before bringing them together to explore the relationship between climate change and health.

The combination of these two concepts offers the potential to advance our knowledge in two key ways. Firstly, they facilitate a critical and interpretive approach to both the notion of agency and the public health paradigm of the ‘rational-actor’. Secondly, they reveal how vulnerability to climate change is embodied at the level of the mundane and everyday.

These concepts, when applied to the climate change–human health interface, can help demonstrate how vulnerability is often a social construction, and, with sufficient political will, may be ameliorated. We see the combination of the concepts discussed here as an opportunity for research to address inequality and justice.

This paper takes two innovative and established concepts in medical anthropology (structural vulnerability) and social science (narrative inquiry) and invites their application to our understanding of climate change and human health. Research analysed via these concepts will provide a clearer understanding of the impacts of climate change and experiences of vulnerability.

Two trends mark the contemporary international scholarship on conflict and resolution. The scholarship on conflict has begun to look systematically at intra-state conflicts and track the role of non-state actors, along with the more established trend of analysing inter-state conflict. Conflict resolution has also moved beyond looking at states and national and global-level NGOs to the role of local, non-state actors in preventing and/or minimising conflict. While the “mainstream” scholarly work emphasises a linear process of reaching resolutions in the aftermath of a conflict (e.g. Burton, 1990; Galtung, 1965), a range of “related” scholarship has begun to focus on factors that prevent conflict and their rapid diffusion over wider areas, as well as factors that contribute to longer term, peaceful, resolution (e.g. Das, Kleinman, Lock, Ramphele, & Reynolds, 2001; Sabet, 1998; Varshney, 2001). These related literature look beyond political solutions such as conflict management, boundary adjustments, and treaties, and the role of international and national formal bodies to resolve and manage conflict; their emphasis is on conflict prevention, the healing of conflict victims, and building and sustaining peace. With the recognition, in the 21st century, of the escalating production and spread of weaponry, the power of non-state actors to generate significant conflict, as well as the rapidly growing proportion of people who suffer from and cope with the aftermath of such conflict, the expanded frames for understanding conflict and resolution, requires further attention.

Uncertainty and unpredictability in the lives and livelihoods of informal microentrepreneurs in Quito, Ecuador, increase their vulnerability and make the challenges of life at the social and economic margins of society more difficult to overcome. Through their small informal microenterprises, they work to maintain their everyday survival and sustain their hopes for a better future. Some turn to microfinance to support their microenterprises. Worldwide, microfinance is promoted as a powerful instrument for social and cultural change, creating a narrative of microfinance that contains promises of transformative effects. Over 16 months of research, interviews with 120 informal sector microentrepreneurs revealed these promises and the limitations of microfinance in their lives and the individualization of social problems present within the narrative of microfinance. The strength and flexibility of this narrative of microfinance has been built, interpreted, and reinterpreted in ways that allows it to be applied, and accepted, in various global social and political contexts. Informal microenterprises and microfinance are ways that people cope with economic uncertainty and social instability in Quito. Although people turn to microfinance in an effort to cope with their vulnerability, microfinance can increase their everyday vulnerabilities and place the responsibility for overcoming social problems upon the individuals who suffer them the most. Microfinance, therefore, becomes well-intentioned debt, creating new subjects and selfhoods that shift the social problems of poverty and inequality to individual problems that should be overcome by self-reliance.