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This paper, and the corresponding project, is motivated by the lack of qualitative research elucidating the voices of young Black women in Canada when it comes to their sexual health.

This paper draws from data produced in the Let’s Talk About Sex (LTAS) project – a Photovoice process held once a week for nine consecutive weeks in the Jane-Finch community, a low-income community in Toronto, Canada. This workshop was completed by 15 young African Caribbean and Black (ACB) women in the age group 14–18. These young women used photography and creative writing to express their opinions on the barriers and facilitators to making healthy sexual decisions.

A central finding was the existence of a subculture among youth in Toronto, where the exchange of sex for material resources was commonplace. Herein, we unpack the various forms of economically motivated relationships reported, which ranged from romantic relationships to sugar daddies and brothel-like sex dens. We also reflect on the discussions at community forums where the research findings were presented. From shock and outrage to a sly smile of knowing, the responses were often gendered, generational and reflective of a trend occurring across Toronto, not just in the Jane-Finch community, and not merely among the Black youth.

Effective interventions and youth programs should focus on the sexually transmitted infection (STI) and HIV risks that may result from transactional relationships, economic empowerment, and youth employment.

This is a novel arts-based study on youth engaged inthe exchange of sex for money, which has nuanced differences from survival sex.

The purpose of this study is to examine sex effects in evaluations of transformational and transactional leaders.

A total of 459 part‐time (evening) MBA students, most of whom worked full‐time, read a vignette of either a male or female leader who exhibited either a transformational or transactional leadership style and then evaluated the leader's behavior.

Female‐transformational leaders received more favorable evaluations than male‐transformational leaders, especially from female evaluators. However, evaluations of transactional leaders did not differ according to leader sex, and male evaluators did not evaluate male and female leaders of either style differently.

Evaluators were enrolled in a part‐time graduate program in management; hence, results may not be generalizable to other populations. In addition, the study focused on evaluation of hypothetical rather than actual leaders. The results suggest a female advantage in evaluations of transformational leaders, especially when women are the evaluators. Extension of theories of gender and leadership to account for such results and testing of the extended theories is recommended.

The results suggest the continued presence of sex‐related biases in leader evaluations, although in a different direction than in prior research. Organizations need to take steps to discourage expression of such biases.

Contrary to prior research, the results suggest that sex effects in leader evaluations now favor female leaders more than male leaders.

A decade ago, the AIDS pandemic was driven by determinants such as poverty, deprivation, migrancy, patriarchy and gender-based violence. Today, however, the socio-economic and structural drivers of HIV infections have assumed or added other dimensions, including social and electronic media and reality television. These new dimensions saw further expression with the advent of the COVID-19 pandemic from 2020 onwards. To consign both HIV and the COVID-19 pandemics to history’s museum of pandemics, strategists must employ greater infiltration and mastery of social and electronic media and reality TV. In the case of HIV, these created social clouds or bubbles where unprotected sex, transactional sex and multiple concurrent sexual partnerships are manufactured and proliferated globally. The same was the case with the COVID-19 pandemic, in which case these social clouds or bubbles created an alternative narrative about the source of the pandemic, who and how people get infected, and both the requisite remedies and preventions in this regard. With reality television gaining popularity on low-cost paid channels and free-to-air television; with smartphone penetration widening and costs of access to data falling, a social cloud has been created, enabling the cultural majority (those who control the media and capital) to set trends for everyone, including those with less means. These trends in turn become a standard many aspire to live by. The ontological density of the poor and lower middle-class women is lost through the universalisation of social and cultural trends set by middle elites who control the production and reproduction of knowledge and shape international and national imagination. It is these discourses, and their shaping of imagination as a consequence, that this chapter deals with. It looks at both the implications and consequences which, in the case of pandemics such as these, can be dire.

Definitions of domestic homicide shape data collection and prevention efforts and, consequentially, our understanding of these crimes. This chapter explores issues related to defining domestic homicide in the context of our work with the Canadian Domestic Homicide Prevention Initiative with Vulnerable Populations (CDHPIVP). We discuss selected case studies to demonstrate what cases are included and excluded in this work and to highlight the importance of understanding our narrower, project-based definition in relation to the larger context of domestic violence-related homicides and deaths. By considering how victims and perpetrators are identified when defining domestic violence, we illustrate how undercounting of domestic homicide may occur, contributing to the “dark figure” of domestic homicide. Furthermore, we argue that cases from certain groups, such as Indigenous women in Canada, may be systematically excluded from definitions of domestic homicide. In reflecting on these issues and cases, our aim is to advance calls for consistency and transparency in definitions to allow for stronger research across jurisdictions (Fairbairn, Jaffe, & Dawson, 2017; Jaffe et al., 2017), as well as to support efforts of initiatives such as domestic violence death review committees (DVDRCs) in their work to prevent domestic homicides.

Older males having sex with younger females is known to increase unsafe sex practices, exacerbated by power and economic imbalances between partners. The purpose of this paper is to examine transactional sexual relationships (i.e. long-term relationships constructed as “girlfriends not ‘prostitutes’” based on the exchange of gifts and other obligations) among female students of University of Cape Coast, Ghana. It particularly explores the implications for HIV education in institutions of higher learning. HIV/AIDS has been labelled as a disease of the poor and the uneducated, and it might be expected university students would engage in safer sexual practices: if they do not it highlights the problem around gender and economic imbalances and their repercussions even more clearly.

Using snowballing, 40 university-educated female students engaged in transactional sex were interviewed using unstructured interview. The data were analysed thematically.

These young women were not simple victims, these relationships were the result of complex and conscious choices. They did not want to marry their partners and were clear that these were short-term relationships primarily for material gain, which they nevertheless kept secret from family and most friends for fear of stigma, particularly in blighting their future marriage prospects. They protected themselves from emotional involvement, although they often saw their partners as loving, taking the provision of gifts as a sign of affection and sometimes a replacement for parental love. Their motivation was primarily economic, to fulfil “wants” not survival “needs” – the relationships enabled them to purchase the trappings of affluent society such as clothes, hairstyles, fast food and gadgets. They were also motivated by the enhanced experiences these relationships allowed, such as feeling protected, respected, “high class”, part of a daring elite of women and being able to travel and continue their education. The unequal nature of the relationships (often described as “father-daughter”) in a society in which parents, older people and men are given unquestioning respect, reduced their abilities to negotiate safe sex practices. In so far as they practiced safer sex it was to avoid pregnancy rather than disease, believing they would be able to tell from physical signs if their partner was infected.

This study shows that the “privileged” status’ that higher education offers is no match for the socioeconomic and cultural factors which make female youths, whatever their educational background, compromise on safer sexual practices, rendering them vulnerable to STIs and particularly, HIV infection. It is also clear that students in higher education are nevertheless ignorant about the risk and invisible nature of sexually transmitted disease. Institutions of higher education need to do more to provide robust sex and relationship educational interventions for their students and faculty about HIV/AIDS, which take into account the complex and socially situated decisions that surround sexual relationships.

Most of the work on transactional sexual relationships has come from South Africa – this is the first study in a Ghanaian context and of educated young women.

This issue is a selected bibliography covering the subject of leadership.

This article examinees how vulnerability operates within the intimate economy in Hong Kong’s prominent entertainment district of Wanchai. Best known in its portrayal of The World of Suzie Wong, Wanchai’s historicity is anchored in a legacy of colonialism, orientalist imagination, and Western militarization. Presently, the area continues to cater to Western expatriate men, foreign travellers and the US Navy. An influx of Southeast Asian migrant domestic workers to Hong Kong in recent decades has led to the rise of new intimate relationships fostered in the bar district. While Wanchai is renowned as a red-light district celebrating white Western masculinity, a complex portrait emerged after a year of ethnographic fieldwork observing the intimate exchanges between Western expatriate men and Southeast Asian migrant domestic workers, as two groups who are positioned on opposite ends of the city’s socioeconomic spectrum. Contrary to recurrent portrayals of female victimhood in commercialized sex industries, this article illustrates how other experiences of vulnerability, particularly those of the Western male expatriate partner, also deserve critical attention. By exploring the decommercialized transactions within Wanchai’s intimate economy, this piece demonstrates how the intimate relations forged between Western expatriates and Southeast Asian migrants can help negotiate longstanding gendered relations of power and shared senses of structural precarity.

This chapter looks at the sex trade in Japanese society and the manner in which it has been accepted for decades, both socially and legally, as a ‘necessary evil’. This passive and disinterested tolerance of the industry's quasi-legal state, neither banning prostitution completely nor ensuring that it follows the transparent rules and regulations expected of other industries, means that it fails to satisfy either of the primary views on transactional sex: prohibition or legalisation. The result is that the women involved in the industry are subject to various forms of exploitation and abuse that the Japanese government, by failing to take active steps to reform the industry in either direction, becomes complicit to. Shaped by personal interviews with members of the industry and the NGOs that provide them with support, the chapter provides an examination of the industry's historical development, its portrayal in popular media and the prevailing social norms regarding the industry. It then assesses the political and legal responses to the industry and the glaring oversights that exist in their failure to provide adequate support. Finally, it considers, based upon the self-expressed interests of the women working in the industry, in what areas meaningful reform might occur.

Local adaptations to economic blight and overreliance on the tourism industry demonstrate significant aspects of resilience and risk among Caribbean populations. Those individuals who choose sex tourism as a way to benefit from its increasing revenue demonstrate resilience through their adaptations to shifts in the local and national economies, including national debt, expansion of the all-inclusive hotel industry, and seasonal variations in tourist arrivals. Based on ethnographic research conducted in Negril, Jamaica, I argue that the very activities of “hustling” and sex work that illustrate local men’s resilience are the same practices that put their sexual health at risk.

This research contextualizes the practice of female sex tourism using the anthropology of tourism, gender and sexuality studies, and the anthropology of HIV/AIDS with a focus on the Caribbean region. This work is based on a project that entailed nine months of fieldwork in 2010–2011 in Negril where I conducted ethnographic observations, life history interviews with three men who sell sex, and 54 semi-structured interviews.

Men who sell sex to women tourists demonstrate resilience in the face of economic shifts and changing cultural norms. These men are also, however, exposed to risk through their sexual activities and health seeking behaviors.

In order for the issues of STI/HIV risk to be adequately addressed among this population, effective public health efforts must prioritize health over tourism revenue and utilize anthropological approaches to explore the health costs of the tourist dollar.