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Studies that embrace socio-material theories, such as Actor-Network Theory (ANT) and Assemblage Theory (AT), have proliferated in consumer and marketing research. Yet, despite their popularity, little effort has been devoted to reviewing the use of ANT and AT in these fields. This article reports on a systematic theory-based review of 44 articles published in 23 journals from 2003 to 2022. Through this review, we take stock of the divergent ways in which ANT and AT are deployed separately or are combined by scholars and find that both theories most often address aspects of relationality, object agency, and becoming in marketing contexts. Inspired by discussions from other fields, we reflect on how marketing scholars navigate the theories' similarities and (in)compatibilities and offer directions for future research. [ABSTRACT FROM AUTHOR]

This article explores how relational approaches to policymaking across multiple levels and sectors of society might enable transformative climate justice. It draws on a unique case study from the state of Western Australia (WA), where climate justice is thwarted by the coloniality of climate politics and the hegemony of the fossil fuel industry. It examines the relational processes of a climate and health community of practice (CoP) in WA that involves people across the health sector, public service, non-government, and community. The CoP had an important role in enabling the WA Government's public inquiry into climate change and health in 2019–2020, which stimulated a range of new policies, strategies, and inquiries in the state's climate policy subsystem where meaningful climate action was previously lacking. To understand how relational processes and practices may have enabled the Inquiry, and their transformative potential, a participatory action research study was undertaken. This article reports on findings from interviews and collective analysis with co-researchers including advocates, public servants, and practitioners working at the intersection of climate and health in WA. The Inquiry was in part enabled by relational practices and processes, demonstrated through a Community of Practice, relational organizing, and diverse advocacy coalitions. The article then applies an Intersectionality-Based Policy Analysis to assess the transformative potential of a relational approach to climate-responsive policymaking. The analysis reveals persistent inequities concerning recognitional and procedural climate justice and suggests ways that diverse actors involved in policymaking can use a relational approach to address them. Key policy insights Recognitional and procedural injustices need to be addressed for climate-responsive policymaking in complex, multi-issue settings to be effective. A relational approach to policymaking through communities of practice can foster critical awareness, trust, care, solidarity, and accountability, but require time, skilled labour and resourcing to create and sustain. Relational organizing and care are forms of labour vital to transformative climate justice policymaking, yet are often overlooked, unremunerated, or under-valued. Justice-oriented boundary agents can advocate for and demonstrate relational approaches within advocacy coalitions and policy subsystems to enhance the transformative potential of climate-responsive policy. [ABSTRACT FROM AUTHOR]

As interest in women's roles in agriculture increases, research on women livestock-keepers remains limited. Advances in feminist scholarship highlight farming women's dual roles in agricultural production and biological and socio-cultural reproduction, including women's uncompensated labor in child-bearing, child-rearing and home-making. To expand knowledge about women pastoralists' lived experiences, we conducted life-history interviews with 25 herder women in two regions of Mongolia, following-up with participatory workshops in each region. As mothering and carework emerged as key themes, we drew on feminist care ethics and the anthropology of mothering and motherhood to analyze interview data and co-interpret results with workshop participants. Our findings reveal three caring conflicts experienced by Mongolian herder women: between caring for nutag (homeland) and caring for herds, between caring for herds and caring for children, and between caring for family, herd and nutag and caring for self. These conflicts highlight contradictions between normative Mongolian motherhood as depicted in cultural images and narratives, and the lived reality of herder mothers, and between public valorization of and incentives for motherhood and the lack of sufficient public support for mothers and carework in rural Mongolia. Unmet needs for care, resulting risks to maternal and child health, and the extraordinary workload associated with mothers' multiple caring tasks likely contribute to rural–urban migration and increasing masculinization of the Mongolian countryside. Although Mongolian culture frames mothers as leaders who unify their communities through their wisdom, many herder-mothers today live isolated lives where their multiple caring responsibilities preclude active participation in community development and governance. [ABSTRACT FROM AUTHOR]

In March 2020 I faced a research crisis. Like many PhD students, my project quickly fell apart and I was faced with writing a PhD on migration while stood still in London. In this article I explore the techniques I used to try to write about movement through conscious stasis and what this can tell us about the nature of fieldwork. I explore my attempts to answer these problems through experiments in autoethnography and communal storytelling. Both of these methods were attempts on my behalf to think through what it means to do ethical research in the face of a climate crisis and a pandemic. As such, I explore the ways in which using them changed my thinking not only about my project, but about the nature of research itself. I argue that moments of rupture such as COVID shine a light on the structuring of 'normality' in research. I write against a return to that normal. A normal that has justified extensive international travel in the face of a deepening ecological crisis, a normal that celebrated knowledge extraction and created material realities which governed 'who' the researcher could be. [ABSTRACT FROM AUTHOR]

This article maps out the relationship between language and objects in life writing by Patti Smith. It examines anchoring effects of books, images, and nameless small things and foregrounds how they allow Smith to accommodate change. Using distinct media and distinct material environment, Smith expounds contexts for self-exploration. The article outlines interactions of media as sources of writing and creativity, it highlights the importance of excess in calling into question essential assumptions about selfhood. It argues that media allow Smith to turn outwards and expand into the world, also to engage the world. Smith's object-based life writing testifies to the achievement of self-realization and good life. [ABSTRACT FROM AUTHOR]

(Methodological) darkness returns. Metodologisen pimeyden elementit kutsuvat laadulliseen tutkimukseen. Hesitant dark inquiries sensitize qualitative scholars toward relationality, whereas living dark futures may stimulate various contextual practices and situational inquiry processes. Metodologisen pimeyden moninaisuus ja hetkellinen läheisyys aktivoivat tutkijaa ja tutkimusprosesseja. In this article, dark and darkness, in their different affective, geographical, processual, linguistic, cultural, and relational forms, connects with qualitative inquiry, methodological processes, and ways of living and knowing. [ABSTRACT FROM AUTHOR]

Boundary objects help collaborators create shared meaning and coordinate their work across differences. Acknowledging the complex dynamics of such processes, we propose a multimodal alternative to studies' traditionally static view of boundary objects and ask: How do boundary objects "shape-shift"? How do they emerge in varying forms across visual, verbal, and embodied modes, and in what ways does this "shape-shifting" affect meaning-making? Adopting a "strong" multimodal lens, we show how boundary objects expand in form as collaborative work proceeds through shifting shapes both across and within modes. We also show how they contract over time, reemerging exclusively in some and not other shapes, often in simplified forms. These dynamics both enable and constrain meaning-making. Expanding shapes of the boundary object allow collaborators to develop rich shared understandings. Contracting shapes, in turn, condense meaning-making into efficient communication among those familiarized with the object, yet obscure meaning-making for newcomers who cannot make sense of its contracted shapes. Our study sheds new light on boundary objects' multimodal nature and demonstrates how objects' shifting shapes affect meaning-making. More generally, we offer a rich empirical account of how modes enmesh in practice, unveiling their processual and inseparable complexion. [ABSTRACT FROM AUTHOR]

In this article we analyse the novel Muertos incómodos (falta lo que falta) (The Uncomfortable Dead (What is Missing is Missing)), co-authored by Subcomandante Marcos and Paco Ignacio Taibo II, applying a Subaltern Studies and a trans-Indigenous framework. Most critics have focused on the chapters written by Marcos, with assessments ranging from praise of its hybrid narrative form to critiques of Marcos' perceived ventriloquism of Indigenous voices. We contest these critiques by arguing that Marcos does not monopolise the Indigenous voice; rather, he articulates a pluralistic perspective reflective of the Zapatista movement. Our analysis reframes Marcos' role, emphasising his task as spokesperson rather than his authorial position. Furthermore, we situate The Uncomfortable Dead within a 'trans-Indigenous crime fiction' (TICF) genealogy that foregrounds Indigenous perspectives across borders, examining the novel's alignment with other works in this tradition. [ABSTRACT FROM AUTHOR]

The emergence of nature-based solutions (NbS) in science, policy, and practice signals a paradigmatic shift in urban climate change adaptation, yet empirical investigations into its impact on adaptation definitions and progress tracking remain scarce. Addressing this gap, we conducted thematic analysis on semi-structured interviews (n = 15) with practitioners responsible for implementing and evaluating urban NbS in different countries. We provide a nuanced understanding of urban adaptation goals within urban NbS according to the insights from these practitioners, extending beyond hazard mitigation and towards cultivating and strengthening relationships between humans and nature. Tracking adaptation progress towards such relational adaptation goals requires acknowledging knowledge pluralism and the diversity of human–nature relations. We propose an alternative definition of adaptation supported by our data that aims to foster a more holistic approach to urban climate adaptation that accounts for the potential benefits of urban NbS across interconnected climate, biodiversity, and social goals. [ABSTRACT FROM AUTHOR]

This study examines how various actors deal with increasing mothering diversity in collective discourses and how they construct social norms around motherhood. Both questions address research gaps in the sociological literature. Theoretically conceptualized as relational behavioral rules, social norms around motherhood concern mothers who are expected to behave accordingly, and other actors, that is, mothers and others, who expect certain behaviors. Findings from a qualitative in-depth analysis of 24 gender homogeneous and heterogeneous focus groups in Austria (n = 173) explicate how mothers and others collectively expected mothers to be child-centered and present. They constructed three types of mothers who did not fully adhere to these norms and employed corresponding strategies: Discussants responded to prevented mothers with rehabilitation strategies, to optimizing mothers with concession strategies and to ignoring mothers with refusal strategies. These collective strategies reproduce and enforce social norms around motherhood, although diversified mothering practices prove their utopian and relational character. [ABSTRACT FROM AUTHOR]

Attention to researcher positionality is an important component of qualitative research, particularly in research done with and for communities. However, discussions of researcher positionality are often limited in that they narrowly focus on positionality with respect to human research participants and whether the researcher is an insider or outsider. In this article, I build with the contributions of Indigenous scholarship to make a methodological argument for broadening our notions of positionality to consider relationality with respect to place and land. Relationality is a core tenet across many Indigenous epistemologies and research methodologies, and refers to the interconnected and mutually constitutive relationships between people and land. I argue that building and participating in relationships with land—as a core methodological consideration in qualitative research—can catalyze new possibilities for ethical research in which researchers are answerable to complex social and ecological relations in the places where they live and work. [ABSTRACT FROM AUTHOR]

Purpose: This study draws on Bruno Latour's work, Down to Earth: Politics in the New Climatic Regime, to re-imagine issues of climate change in K-12 science teaching and learning. "Re-turning" to a dwelling place can become an investigation, while issues of gender, race, education, food, technology, and religion can be elicited in relation to climate change issues. This allows students to be able to map a political "geo-graphy" that would be meaningful and matter to them. Design/Approach/Methods: We apply Latour's concepts of dwelling place and geo-graphies in the teaching and learning of climate change in the secondary science classroom. Our Latourian inquiry questioned, "How do students' up-close and local-level descriptions of their dwelling place create geo-graphies that foster their understanding of the shared, inhabitable Earth and imagine an alternative way of belonging to the Earth?" Findings: By re-orienting students' thinking to be more inclusive about who has the capacity to act, we aim to make the issues of climate change local and relevant to students' everyday lives. Originality/Value: We respond to Latour's call to conceive of alternative ways of belonging to and inhabiting this world that are more ethical and responsible. [ABSTRACT FROM AUTHOR]

This article speaks to an established interest of International Relations scholars in the construction of the 'China threat' in US political discourse. We advance recent works which have argued that the rise of China has contributed to the success of populism in the United States and Western liberal democracies more widely. Specifically, we transpose the concept of the 'populism of the privileged' to the international realm to understand how narratives of status loss nurture perceptions of collective trauma and victimhood. We argue that the concept helps explain why Trump's anti-China populism is centred on the counterintuitive articulation of an American underdog identity at the domestic and international levels. It sheds light on why populist narratives of unjust suffering have grip even if supporters stem from comparatively privileged groups. Victimhood-centric narratives are always relational and, as we show, the imaginary of lost status is a powerful device in the populist toolbox. [ABSTRACT FROM AUTHOR]

Hegemonic masculinity is a key theory in research about men and masculinities, including in human geography. We focus on its spatial and temporal specificity, the ways it is practised and performed, and the relationalities that are a key component of it, advocating for the importance of geographical contributions. For each, we review important work and suggest ways forward for scholarship. We also outline ways in which the concept could be advanced through paying attention to spatial issues relating to bodies, embodiment, and intersectionality, in geographic research about work, employment, and migration, and in studies about climate, sustainability, and well-being. [ABSTRACT FROM AUTHOR]

Since its publication in 2017, the 'blue cover' special issue in Comparative Education Review, which I co-edited, has been subjected to criticisms, most notably by Edward Vickers. This paper attempts to treat his criticisms as an opportunity to explore a more conciliatory, interdependent way of mutual engagement in scholarship. It first reviews the notions of 'being taught by', 'interruption', and 'let others encounter us' in Gert Biesta's writings. It shows how these concepts help us conceptualise a mode of scholarly engagement that takes us beyond adversarial refutation, where its self-reflective and relational aspects are centred. In the rest of the paper, I attempt to put in practice this alternative mode of academic engagement in responding to Edward Vickers' criticisms. The paper, thus, serves as an invitation to embark upon the lifelong process of disinvesting from usual academic practices that privileges reason, separation, and dominance over self-reflection, emotions, and interdependency. [ABSTRACT FROM AUTHOR]

Copyright of Social & Cultural Geography is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: Discussing Advance Care Planning (ACP) with people living with dementia (PwD) is challenging due to topic sensitivity, fluctuating mental capacity and symptom of forgetfulness. Given communication difficulties, the preferences and expectations expressed in any ACP may reflect family and healthcare professional perspectives rather than the PwD. Starting discussions early in the disease trajectory may avoid this, but many PwD may not be ready at this point for such discussions. Consequently, the optimal timing to discuss an ACP with and for PwD is undetermined. This study explored the changing needs of PwD and experiences of social contexts that influence ACP initiation and revision and aimed to identify the optimal time to discuss an ACP with PwD. Methods: Narrative online and telephone interviews were conducted with 13 PwD and 23 family carers. Participants were recruited via the Join Dementia Research (JDR) Platform. Narrative analysis was used to identify patterns in the data, generating three narratives: Shifting Expectations; Relational Interdependency and Trigger Points. Results: The Shifting Expectations narrative indicated that PwD's needs shifted to co-constructed needs with their family as PwD's independence declined. This was reflected in the Relational interdependency narrative where PwD almost always co-created and revised their ACPs with trusted key persons who provided relational support. The Trigger points narrative indicated various points in time when PwD can effectively initiate and revise their ACPs, ranging from before the diagnosis to years afterwards, challenging the current suggestion of an early ACP initiation. Conclusions: This study highlighted the changing co-constructed needs between PwD and their families that influence how PwD initiate and revise their ACP. The identification of ACP trigger points - the pivotal events throughout the dementia journey - that prompt PwD and family members to discuss their ACPs were suggested, indicating that PwD can initiate and revise their ACPs throughout the disease trajectory provided relational support is available whereby key persons involved in their care are involved and agree with the decisions being made. Therefore, an alternative, relational approach to ACP with and for PwD is recommended. [ABSTRACT FROM AUTHOR]

In this article, I examine the concept of shared or 'distributed' agency between humans and non-humans in the context of coastal environments. Drawing on critical theory from the environmental humanities and cultural geography, I begin by situating distributed agency within a relational paradigm for human existence in a more-than-human world, building on the idea of receptivity to bridge the gap between an ontological and a moral-political understanding of the other-than-human capacity to act. I subsequently bring the concept of distributed agency into dialogue with the idea of 'working with nature', notably examples of the 'sand motor' coastal landscape intervention found in the Netherlands, United Kingdom, and Ireland. The sand motor is a method for beach nourishment that operates on the basis of autonomous sediment dispersal, and that is meant to replace existing approaches to coastal protection that are labor-intensive and have a much shorter lifespan. Using the different cases, I demonstrate how planned and accidental deployments of the sand motor can be tied to varying paradigms for human/nature relationships, which may either contradict or support the principles of distributed agency. With regard to the latter, I highlight the importance of agential indeterminacy and human accountability for the long-term sustainability of pluriagential collaborations. Ultimately, by engaging productively with other-than-human expressions of agency through an ongoing practice of receptivity, important steps can be taken toward a more resilient future for all. [ABSTRACT FROM AUTHOR]

This article examines the popular yet contested notion that Taiwan is a 'small island', proposing that this notion reflects a modern representational worldview. In modern discourse, Taiwan is routinely presented as a small island, but a closer review of modern and historical sources reveals that it has been variously seen as anything between 'tiny' and 'huge' and was frequently considered a large rather than small island prior to its complete mapping and colonisation. This article suggests that the perception of Taiwan's smallness rests on indirect cartographic-quantitative representations, while a direct, relational, and situated view produces a sense of largeness. It could thus be argued that Taiwan 'became small' when relational perception gave way to a modern representational worldview from the seventeenth century onwards. Rekindling a relational perspective could steer the discourse away from essentialist notions of smallness. [ABSTRACT FROM AUTHOR]

I will examine a central doctrine of Christianity, incarnation, in the light of Catherine Keller's theology of entanglement. I will argue that joining these two concepts together moves Christian theology beyond the idea of universal love. It grounds incarnation in the flesh and blood of all creation through the dunamis of which Jesus spoke which he said was the birthright of all. Dunamis draws us out towards others, while the notion of entanglement based in Paul's idea of God being all in all, leads to a more personal enfleshed encounter with all that lives-human and nonhuman. Entanglement is the very ground of our being and the article will argue that by becoming more aware of this through touch and an open heart we can stop destroying our home and may even aid its renewed flourishing. [ABSTRACT FROM AUTHOR]

This article extends the capabilities conception of individuals developed by Davis, understanding capabilities as relationships. I first introduced the main concepts that are useful for this extension, namely those of agency and capabilities. Then, I showed that agency refers to a rational and responsible exercise of capabilities through Ricoeurs analysis of Sens earlier works. I successively developed the concept of capabilities as relationships through the distinction between intrapersonal and interpersonal relationships: in this framework, self-scrutiny and relationality, respectively, become the leading capabilities of these two relationships. From this extension of the capabilities conception of the individual, two concepts arise with a certain strength, namely those of responsibility and relationality. This extension of the capabilities conception of the individual in economics also in terms of interpersonal relationships emphasises that this social conception of the individual is characterised by relationality. Thanks to responsibility and relationality, the capabilities conception of the individual might be applied in fields such as contemporary civil economy and ecological economics. JEL Classifications: B31, B410, B59, Z13 [ABSTRACT FROM AUTHOR]

In many languages of lowland South America, nominal, verbal, and adpositional/adverbial stems are divided into two large classes, relational and absolute, according to whether or not they demand a complement in a specific position, respectively. After proposing a working definition of relationality with wide cross-linguistic applicability, we offer a typology of the morphological devices that convert stems from either of these classes to the other, surveying various parameters for describing such relationalizing and absolutizing morphology (RAM). These include directionality, productivity, pervasiveness of relational lability, existence of suppletive pairs, relationality preservation in derivation, and the possibility of RAM stacking. We observe that restricted relational lability is a strong areal feature in Eastern South America. Finally, we discuss so-called contiguity inflection, a category that has been proposed for a number of South American languages, and show that it is epiphenomenal and can be decomposed into RAM and person inflection. [ABSTRACT FROM AUTHOR]

The construing process allowing people to give shape and meaning to their experience is what personal construct psychology (PCP) is primarily interested in. Particular emphasis is placed on one's construction of experience of other people, which makes PCP psychology concerned first and foremost with relationality. It would therefore be improper to speak of a relational turn in PCP, as is often done about the recent developments in psychoanalysis and in other psychological and psychotherapeutic approaches. But, based on the PCP literature of the last few decades, it is our opinion that we are witnessing what seems to be an attempt to highlight even more clearly the centrality of human relatedness in Kelly's theory, to the point of clarifying, extending, or partially revising its original formulation. The contributions to this special issue of the journal present varying aspects and ways of being in relation through a diversity of lenses in terms of approach (philosophical vs psychological research), contents and focus. [ABSTRACT FROM AUTHOR]

Drawing substantially on epistemologies developed in the context of vulnerable populations and responding to calls for greater epistemic justice in marketing research, an intersectional framework involving positionality, partiality, reflexivity, and situated knowledges is proposed to reflect on undertaking market research with Muslim minority populations in non-Muslim majority countries. This population is often highly vulnerable due to stigmatisation, Islamophobia and processes of othering that affect Muslim consumer behaviour, practices and identity. The framework is derived from reflexive experiences of market research undertaken by the authors on and with Islamic consumers both on an individual and collective basis and from relevant literature. The framework highlights the relational nature of the research experience and the situatedness and positionality of both the researcher and researched. In the case of research with Muslim populations we also draw out the significance of religious identity, ideology and religiosity; intersectionalities, including gender; and religious and cultural power as framed by cultural and institutional practices and which affect notions of class and attitudes to the other. We propose an approach that helps overcome Muslim/non-Muslim binaries that flatten the lived notions of the Muslim experience and consumption practices and instead provide for a richer and more representative account of Muslim identity. However, this approach also heightens researcher sensitivity to the situatedness of Muslims within social norms and the implications that this has for anonymity. [ABSTRACT FROM AUTHOR]

The maxim most closely associated with the African philosophy of ubuntu, "umuntu ngumuntu ngabantu," is attendant to human-to-human relations especially in the fields of African and African Diaspora Feminisms. More pertinent to my research is the larger relationality embedded in ubuntu and which considers the interconnections and interdependence between the living, the ancestors and the unborn, on the one hand, and between the human and other living beings and organisms on the other. To that extent, I engage with ubuntu as an embodied practice grounded both in spirit and in ecology. This paper engages with M. Jacqui Alexander's notion of the Sacred , Patricia McFadden's contemporary feminism , and Mary Kinyanjui's utu feminism to establish how these Africana feminist scholars who acknowledge and work within embodied practices of the Sacred, ecofeminist care, and utu adopt a relationality that resembles the expansive posture of what ubuntu encompasses. They are the forbearers to this work. I describe them as 'relational interlocutors' who have laid the ground for engaging with ubuntu as an inter-being relation that offers emancipatory possibilities for healing. [ABSTRACT FROM AUTHOR]

I take up the "modes of production" presented by Eric Wolf in Europe and the people without history as a set of tools for broad, systemic, and critical thinking about diversity and change in economic and political organization, including the changing forms of capitalist accumulation and the sources, and limits, of capital's planetary preponderance. I argue that Wolf's analysis centers problematics of "making," "taking," and "relating" that are necessary to critically assess how our collective capacities to create and destroy are mobilized, directed, and appropriated within and across polities, institutions, and circuits of value. I further argue for the importance of a fourth problematic, "planning," highlighting the crucial political questions raised by the purposeful allocation of time, energy, and resources, as both actuality and potentiality. [ABSTRACT FROM AUTHOR]

Every culture creates and keeps records. Archivists have a pivotal responsibility toward the relationality of the historical past to present societal structure to preserve records of evidential and historical value and ensure their accessibility. Despite cultural differences, archivists impose colonial theory onto Indigenous archival materials that result in a lack of context. Because provenance is a colonial construct, it is often challenged when applied to cultural materials. In this article, the principle of provenance is discussed and challenged, against the backdrop of Indigenous archival practice that centers relationality and reciprocity in stewardship. Highlighting the example of the Jean Chaudhuri Collection at the Arizona State University Labriola National American Data Center, archivists employed a storytelling provenance providing rich context and description about the impactful life of Indigenous activist, Jean Chaudhuri. By reimagining and employing a practical, alternative provenance method, the principle of provenance, expands to respectfully support and provide context that was lacking, resulting in improved accessibility to a collection. [ABSTRACT FROM AUTHOR]

Human societies face planetary crises of climate change, biodiversity loss and pollution. Conventional command-and-control approaches to manage these existential challenges have failed due to limited comprehension of relationships in social-ecological systems. To address this problem, we study the complex case of the disaster response to unprecedented floods in the Northern Rivers Region, New South Wales, Australia, in 2022. We apply a novel relational-systems model that identifies management structures, processes, functions and contents interacting at and across scales. The model helps identify the root causes in the inadequate disaster response that ensued in the Northern Rivers Region flooding. The root causes are a lack of systems-thinking competence, poor collaborative capacity, vulnerabilities in environmental management and deficient governance systems. The relational complexity concepts of self-organisation and socio-cultural organisation may further help explain variation in response to disasters in different socio-ecological contexts. Such understanding can inform individual and collective environmental action. [ABSTRACT FROM AUTHOR]

Copyright of Gruppe. Interaktion. Organisation: Zeitschrift für Angewandte Organisationspsychologie (GIO) is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The introduction to this special issue, "Africa-Si(gh)ted in Spanish," presents readers with essays that illustrate the creative energy emerging in various countries in Africa and the diaspora. The works analyzed may be viewed as exophonic literature, demonstrating how contemporary African writers are shaping African Hispanic identities that defy colonial nation-state notions of belonging and assert the centrality of Africans in interpreting the world. The "Africa-si(gh)ted" approach' as we term it, involves simultaneously prioritizing perspectives drawn from African lived experience and reclaiming the place of Africa as an ever-evolving site of knowledge generation and negotiation about Africans and African-descendant people. We propose Spanish as a language of affiliation and relation amongst creators from different cultural traditions—drawing on Edward Said and Édouard Glissant respectively—to offer a deeper understanding of the novel communities of belonging that are being forged in African Hispanism. [ABSTRACT FROM AUTHOR]

The article reflects if it is possible to decolonize memory in the former Soviet republics that have been gradually moving centrifugally towards different political allegiances. It is needed to go beyond the postcolonial/post-Soviet national optic and consider inter-imperial (Doyle) and non-nation-state post-imperial (Burbank and Cooper) models and other unrealized alternatives. The article focuses on coloniality of memory critically engaging with various concepts including "dismembering" (Thiong'o), "mankurtism" (Aitmatov), "Myalism" (Brodber), "multidirectional memory" (Rothberg), "double critique" (Khatibi), "species memory" (Kaiser and Thiele), and the "third way" (Wynter). It sets the goal of tracing possible paths for rethinking of what it means to remember in a human way and what it takes to engender a global mnemonic transversal network of solidarity for refuturing. [ABSTRACT FROM AUTHOR]

Indigenous scholars argue that the reciprocal relationality of life should be taken more seriously in scholarship responding to environmental crisis; however, much of orthodox academia analyses the environment as a separate category through the physical and social science disciplines. This article shows how human exceptionalism, human centrism, racial discrimination, and Euro-American centric privilege interweave in academic institutions and practices, often invisibly and thus insidiously, to dismiss Indigenous scholarship and lived experiences. We explore how to meaningfully address these problematics, presenting examples from our academic practices to overturn colonial and imperial privilege. We present a more-than-disciplinary approach to undiscipline nature, knowledge, and peoples. We argue that this paradigm shift is best led by Indigenous leaders in relationality, whose expert knowledge inheritance already holds nature with society. We present an Indigenous, pedological approach, to help destabilise orthodox academic disciplinary approaches and organisational structures through foregrounding Indigenous learning and knowledge systems. [ABSTRACT FROM AUTHOR]

This paper reflects on the research process and ethics of doing research with low‐income households in Stoke‐on‐Trent, UK, during the coronavirus (COVID‐19) pandemic. Drawing on ethnographic fieldwork with five mothers experiencing food insecurity, I argue that it is imperative that researchers employ 'care‐full', slow, flexible methodologies situated within everyday lives to ensure that research with vulnerable and precarious groups of people is not exploitative, especially during times of crisis. The emergency public health measures introduced to contain COVID‐19 in March 2020 acted like a brake on my research activities, slowing things down, limiting the methods available to me, and ultimately, provoking a reimagining of my original research design. I make two contributions. First, building on feminist geographical scholarship on care and reflexivity, and calls for 'slow' research that prioritises the shifting needs of researchers and participants, I suggest adopting a relational approach to take account of participant subjectivities in order to minimise disruption in their everyday lives. Second, through discussing the ways in which I employed the mobile phone to continue gathering data with participant mothers during COVID‐19, I build on nascent geographical and methodological conversations about the role of technologies in the design and implementation of care‐full research. In highlighting the limitations of the mobile phone as a research device in this context, I extend current limited understandings of utilising mobile phones to gather data in the course of conducting research with marginalised people. This paper reflects on the research process and ethics of doing research with low‐income households in the UK during the COVID‐19 pandemic. It argues for researchers to adopt a relational approach to take account of participant subjectivities in order to minimise disruption in their everyday lives. In discussing the use of mobile phone methods and their limitations as a research device, the paper extends current limited understandings of utilising mobile phones in the course of conducting research with marginalised people. [ABSTRACT FROM AUTHOR]

Post-humanist participatory arts-based research (PABR) ethics of care raise critical concerns for how researchers orient themselves toward their projects and participants and seek to enact research with care, reciprocity, and respect. From a literature review and five case studies of PABR, I characterize the methodologies that embody critical participatory arts-based research based in values of care, reciprocity, and respect. Further, I critique my participatory visual inquiry project from a post-humanist PABR lens and further envision the co-production of knowledge with human and non-human, emergent participants as acts of care, reciprocity, and respect. In doing so, I open my research to rhizomatic and relational understandings of inquiry that foster alternative knowledges and ontologies about doing research in a community of emergent participants while questioning the ethical limitations of their unknowing and non-consenting participation. [ABSTRACT FROM AUTHOR]

We explore how relational thinking in protected area (PA) conservation both converges with and diverges from neoliberal capitalism. Deploying political ontology as a relational mode of enquiry, we identify how modern world-making continues to undermine the goals of PA conservation by constituting it as a practice for demarcating society from nature. An emerging socio-ecological paradigm has seen PA conservation shift from protecting fortresses of nature to managing PAs as sites for selective forms of human immersion in nature. No longer overtly opposing society to 'Nature', this paradigm, however, continues to mask the relations that join nature's conservation to its destruction. Arguing that embedded practices of society-nature dualism reproduce the illusion that modern worlds stand apart from the rest of reality, we explore how the protected inside of PAs is co-created with the outside that threatens them. We describe a growing reliance of PA conservation on world-making practices that create PAs as sanctuaries of scarce and spectacular 'Nature' that drives neoliberal capital accumulation. While inspired by Indigenous practices of human co-becoming in earthly webs, our aim is to identify opportunities within contradictory modern legacies for practices of PA conservation that can recuperate the more-than-human condition. The interplay of life and death in conservation offers one such opportunity for PA practices that revive multilateral relations between diverse lives, human and otherwise. Through this example, we advocate for modest world-making practices in PA conservation that renegotiate the political and economic realities that threaten the Earth. Key policy highlights: Practices of modern dualism embedded in protected area (PA) conservation continue to create the illusion of social separation from nature. Protecting nature by seeking to seclude it from modern societies has strengthened the convergence of neoliberal capitalism and PA conservation. Socio-ecological thinking is yet to significantly challenge the relations that bind PA conservation to the causes of ecological degradation in modern societies. Connecting politics and ontology, we identify opportunities for creative departures in PA conservation that expose the relations between the protected nature within PAs and the threatened nature outside of them. We advocate for relational forms of PA conservation that contribute to political, economic and cultural transformations in modern societies. [ABSTRACT FROM AUTHOR]

This study focuses on the interplay between specific relations to nature and more abstract concepts and values regarding the nature of humans and nature and the relationships between humans and nature. We conducted Q sorts and interviews with 25 individuals who were growing plants in gardens, allotments or different kinds of agricultural settings in Scotland. We identified three discourses representing different ways of conceptualising human-nature relationships, namely: 1) Guardianship of fragile nature; 2) Partnership with powerful nature; and 3) Rational anthropocentric management. The different discourses implied different ways of approaching environmental issues and the right way for humans to relate to nature. While the three discourses represented different understandings of human-nature relations, there was also overlap and similarities amongst them. Cross-cutting themes included the notion of balance as a central aim of many 'growers' and learning as an important part of growing plants. The study also showed that the respondents' own practices did not neatly map on to single abstract perspectives, with individuals often drawing on elements of different discourses and commenting on their contradictions. Ultimately, this connected to the question on how to find the right balance between human and non-human interests. Bringing in a relational understanding and acknowledging the plurality of perspectives on human-nature relations, as well as their contradictions, overlaps and tensions, can open up the space for alternative narratives to be reflected in policies but also that structural and systemic changes are required for people to cultivate more benign relations with other-than-humans. Key policy highlights: We identify three discourses representing different ways in which people growing plants conceptualise human-nature relationships. Discourses imply different understandings of the role of humans, nature and environmental (biodiversity) management. Results point towards paradoxes and tensions and the struggle to balance different needs, often made more difficult by existing structural and systemic issues. A key question across discourses is how to find the right balance between human and non-human interests. Acknowledging plurality of discourses on human-nature relations, as well as their contradictions, overlaps and tensions, can open up space for policies to integrate alternative narratives and hence other types of behaviours and ways of being in relation to nature. [ABSTRACT FROM AUTHOR]

The current solutions offered by Western sustainability science to address prevailing global environmental destruction and social injustice are still largely embedded in the Western knowledge system established by colonisation, limiting the efficacy of these solutions for a large part of the planet. Conversely, it may be reasonable to imagine that the concept of relationality is beneficial in all cultures and knowledge systems. Relationality, elementally referring to a web of relationships, as considered from an African Indigenous and local knowledge perspective, could play an important role in decolonising Western sustainability science. Two valuable approaches, namely ubuntu (humanness) and ukama (relatedness), as predominantly observed in southern Africa, are essentially immersed in human-nature relationality. This type of relationality considers everything as interconnected, and therefore that nothing happens in isolation, and that the well-being of humans is inextricable from the well-being of nature. The way relationality is approached in African Indigenous knowledge systems is inclusive, holistic and perpetual, broadening its usefulness to a large audience, making it a sensible contributor to decoloniality in sustainability science. A collective knowledge could emerge, including cooperative, multidirectional interactions with different types of information from diverse human and non-human sources, increasingly eradicating the relational divide among knowledge systems caused by persistent colonial discourse and attitudes. [ABSTRACT FROM AUTHOR]

Although transboundary crises have gained relevance in an increasingly interdependent world, our understanding of the relational dynamics governing these phenomena remains limited. This paper addresses this knowledge gap by identifying common characteristics across interorganizational transboundary crisis networks and drivers of tie formation in successful structures. For this purpose, it applies descriptive Social Network Analysis and Exponential Random Graph Models to an original dataset of three networks. Results show that these structures combine elements of issue networks and policy communities. Common features include moderately high centralization, reciprocated ties, core-periphery structures, and the popularity of international organizations. Additionally, successful networks display smooth communication between NGOs and international organizations, whereas unsuccessful networks have fewer heterophilous interactions. Transitivity seems to play a role in network success too. These findings suggest that crisis networks are robust structures that reconcile bridging and bonding dynamics, thereby highlighting how evidence from relational studies could guide transboundary crisis management. [ABSTRACT FROM AUTHOR]

This response to Astrobiology and Christian Doctrine: Exploring the Implications of Life in the Universe raises concerns regarding whether Andrew Davison's traditional approach to Christian theology harmonizes with both the scientific study of life in the Universe and our lived experiences, and whether it can motivate a transition from theory to praxis. Specifically, I ask what traditional theology can offer in terms of meaningful ways of thinking about creaturely agency and co-creation, and whether traditional approaches can be reframed in relational ways that consider the primacy of love. Finally, I offer some suggestions regarding further development of a cosmic eschatology. [ABSTRACT FROM AUTHOR]

ABSTRACT: Contemporary Industrial Design, as professional and academic practice, exists intertwined with the global hegemonic power structures of coloniality (Buckley 1986; Escobar 2018a; Mareis and Paim 2020). Problematizing this situatedness, the effort of Decolonizing Design emerges as a twofold effort: first to unlink it from this structure, opening up for diverse understandings of Design and, second, to remove oppressive behaviors from Design. In this paper we present a decolonial intervention in an Industrial Design education in the Global North as an exploration of how to shift Design towards decolonial emancipation. From this project, we suggest the categories of listening, learning, and loving as guidelines for decolonizing Design. We conclude arguing that the work necessary to dismantle Design as we know it and explore decolonial directions demands that we continually work to break and counterbalance the allegiance to its Eurocentrism and oppressive ways of working. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Practical Theology is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The concept of "resilience" is ubiquitous in global governance, extending from climate and ecological issues to practically all spheres of human endeavor. However, post‐pandemic discourses suggest that the concept may no longer be capable of synthesizing diverse and diverging geopolitical interests into common policy goals. Responding to what we see as an emerging "crisis of resilience," we reconsider the utility of the concept and advance "irresilience" as its critical relational "other." We argue that to make resilience meaningful in a "polycrisis," it is necessary to think about it dialectically and consider how it is undermined by the very actors that evangelize it. This article is categorized under:International Policy Framework > Policy and GovernanceClimate, History, Society, Culture > Disciplinary PerspectivesThe Social Status of Climate Change Knowledge > Knowledge and PracticeClimate and Development > Sustainability and Human Well‐Being [ABSTRACT FROM AUTHOR]

Copyright of Phainomena is the property of Phenomenological Society of Ljubljana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Despite initial skepticism regarding the idea that narrative is a potent mode for generating multispecies justice, this afterword underscores the compelling arguments in the introduction to this special section. Then, the essay offers a response to several of the ideas, analyses, and examples presented by the essays in this collection, with a focus on conceptions of relationality, the subjects of justice, not-knowing but learning, and practices of world-building. It also offers brief interpretations of Leanne Betasamosake Simpson's novel Noopiming in relation to concepts and questions raised by the special section. The afterword concludes by advocating for a multitude of practices within specific places and lifeworlds, practices that are rich with compassionate multispecies relations. [ABSTRACT FROM AUTHOR]

With planet-wide environmental unravelling ideas of multispecies and planetary justice are gaining multidisciplinary attention. They frame a set of ethical, moral and political obligations to life-on-Earth. While it is clear it is humans who bear the duties and obligations of justice, who or what is the subject of justice-beyond-human varies widely: Some limit the subject to sentient animals, others include all living things. We argue for a more expansive subject that includes both living and non-living matter. We claim that privileging living/life is an anthropocentric categorisation embedded in the foundational epistemologies and ontologies driving environmental damages, resource conflicts and mass extinction. An exclusion of matter from concerns of justice ignores multiple fundamental more-than-human relationships in humans' every-day material lives. We argue that the subject of planetary justice must be expansive – addressing sentient or not, living or not, animal, vegetable, mineral, and elemental – to be inclusive, applied, plural, and sustainable. [ABSTRACT FROM AUTHOR]

What does it mean to decolonize or undiscipline the anthropology museum? What happens when the museum is confronted by Indigenous and descendant communities who demand an ethic of care rooted in relational ontologies and epistemologies? This article features Indigenous creativity as it has disrupted 'business as usual' in anthropology museums. This is primarily evidenced by Fork Peck Tribes who confronted the University of Montana to enact a long-overdue repatriation. Additional examples from The Metropolitan Museum of Art and Peabody Museum of Archaeology and Ethnology at Harvard demonstrate diverse expressions of relationality among Indigenous and descendant communities. These interventions are analyzed through Critical Indigenous Theory to specify the ways in which Indigenous religious traditions refuse the narratives and norms of settler colonial knowledge production and undermine the imperial museological practices of preservation. Instead, relationality is prioritized in the caretaking of and connection with more-than-human entities and materials in the museum. This article emphasizes relationality and repatriation as religious acts that challenge assumptions embedded in imperial and settler colonial approaches to history and science. From various social locations and through multiple strategies, we see the active undisciplining of the museum by Indigenous and descendant communities. [ABSTRACT FROM AUTHOR]

In the more than half a century since James Bedford reportedly became the first person to undergo whole body cryopreservation in 1967, the number of cryogenic 'patients' and people who have registered to be cryopreserved upon their death has slowly but steadily increased. These preserved 'patients' present problems for both bioscience and bioethics. But they also present problems for several core legal principles – including the concept of legal personhood in private law. This article introduces the concept of private law personhood and identifies its three core tenets: private law personhood terminates at death; it is focused on the self-interested individual; and it is ill-equipped to weigh the interests of the individual against those of society. This article argues that each of these core tenets is fundamentally challenged by the existence of cryopreserved individuals, who have an awesome and ongoing physical presence despite being technically dead, but are nonetheless entirely reliant on the care of the living for their ongoing maintenance – even when such care causes the living to suffer harm. [ABSTRACT FROM AUTHOR]

With the widespread use of digital media in our deeply mediatized society, parental mediation can be viewed as a dynamic and processual media practice that is integrated into everyday family life. We therefore advocate that parental mediation should be seen as part of the socialization that changes over time due to an ongoing stream of negotiations, instead of focusing purely on strategies. It is particularly important to us to show that this process is not only situational and procedural, but also relational. In the text, we present four case studies that illustrate how these aspects influence parental mediation. The cases were chosen from a longitudinal qualitative panel study with three survey waves. They were analyzed from the perspective of parents and children. The study itself focused on the process of socialization and its transformation through mediatization. On this basis we demonstrate that parental mediation is a relational process that is influenced by parents' own biography, by other parents, friends or the wider family context as well as by negotiations with the affected children and their media repertoires. Impact Summary: Prior State of Knowledge: Although a majority of studies analyze parental mediation, literature lacks the perspective of children on the topic. Further, there are almost no longitudinal studies on the subject. Novel Contributions: The article shows that parental mediation can only be fully understood as an element of socialization that is situational, dynamic, processual and repeatedly negotiated. It emphasizes relationality, as parental mediation depends on the biographies of the parents, people outside the family and the children involved. Practical Implications: Since parental mediation is not trivial, parents should be encouraged to seek support in this task. In addition, practitioners should take into account the relationality of mediation practices rather than pointing to an ideal way of parental mediating. [ABSTRACT FROM AUTHOR]

This article is concerned with understanding the causes and consequences of urban inequalities in London today. Focusing on the Royal Borough of Kensington and Chelsea specifically, it explores the rootedness of inequalities in the borough. It does so through two interlocutors. The first is the urban scholar Ruth Glass, specifically re-visiting her 1961 book Newcomers for what it can contribute to our understandings of racial prejudice today. The second is Neville, a long-time resident of the borough who migrated to the borough from the Caribbean in 1961. By presenting the shifting contours of his life-world, the article reveals the value of historically deep and geographically situated accounts of inequality that surpass the empirical reach of more traditional quantitative methods. It concludes by calling for accounts of London that more directly place privilege and suffering, and poverty and profit, as interconnected phenomena. [ABSTRACT FROM AUTHOR]

Industrialized agriculture, characterized by high inputs, large-scale monocultures, and confined livestock production, with a narrow focus on profit, is a major transgressor of societal and planetary boundaries. It fuels climate change, biodiversity loss, water and soil degradation, nutritional deficiencies, public health issues, cultural erosion, and socioeconomic inequalities. As early-career researchers in agricultural sciences, we are concerned about these systemic crises and recognize that participating in normative academic practices without reflection may reinforce the prevailing industrialized food system. Motivated by the dissonance between the potential impact of our work and our vision of a better future, in this paper we describe and challenge academic praxis in agricultural sciences to tackle the interconnected crises. We do this by developing a framework of two drivers of academic knowledge production, power and values, and two mechanisms, motives and relationality. We argue that in the current dominant food system, power is consolidated and hierarchical, driven by the values of growthism and reductionism, motivated by efficiency and productivism, and characterized by extractive and anthropocentric relationality. Furthermore, we highlight evidence of the negative outcomes associated with this system, including the challenges we face and may potentially contribute to as participants. We then envision transformed food systems through examples of counter-hegemonic knowledge production systems, grounded in agroecological principles, in which power is distributed and horizontal, the primary values are solidarity and holism, motives enhance sufficiency and sovereignty, and relationality is reciprocal and based on care. By examining the current system and offering examples of alternatives, we aim to help distinguish between research that upholds the statu-quo and research that fosters change. We aim to inspire ourselves and others to reconnect with our agency and contribute towards transformed knowledge systems where food systems, underpinned by the values of agroecology, are more capable of sustaining life on this planet in an equitable and just manner. [ABSTRACT FROM AUTHOR]