Academic literature on the topic 'C-Life; Business ethics'

Despite the many efforts to propose effective career development solutions and career satisfaction in the hospitality industry, issues of staff retention and rising turnover continue to surface. The need for quality employees who consider hospitality a long-term career is of paramount importance. If employers wish to retain existing talent and also attract new talent, they have to know their employees’ key characteristics. Until now the industry has preferred to recruit using competencies and task proficiency or specific technical expertise and job aptitude. Passion, sensitivity, team-oriented attitude, emotional self-control, and professional ethics have been identified as characteristics of professionalism within the hospitality industry. What remains unknown are the individual qualities that make a hospitality employee ‘professional’. To identify the new indicators of what constitutes a hospitality ‘professional’, an extensive review [1] of previous academic research was undertaken in these five areas: the hospitality environment [2, 3]; understanding professionalism [4]; self-efficacy (the power of believing in one’s own capabilities) [5]; career inheritance (career as inherited from one’s family) [6]; and career commitment (the emotional attachment to one’s career) [7]. This resulted in identifying three common characteristics of a hospitality professional: hospitality self-efficacy; hospitality career commitment; and hospitality career inheritance. A hospitality professional has high levels of hospitality self-efficacy, which means having the confidence to achieve a particular task or an outcome; in this case, a successful hospitality career. A committed hospitality professional self-directs their career path by taking charge of their career goals to improve their skills, career prospects and achieve promotions. Such an individual is also willing to learn and treats challenges as obstacles to be overcome, rather than as threats. Hospitality becomes an inherited part of their life and their career identity. This requires having the ability to thrive on the very nature of the industry, which is dynamic, exciting and ever-changing. The hospitality career inheritance is such a significant part of their life for hospitality professionals that it represents their ability to identify with hospitality beyond their working lives. This, in turn, is likely to compensate them for certain conditions of the job such as working long hours, but also to contribute to increased levels of hospitality career commitment. In times of increased changes in organisations, related to diversified workforce, globalisation and technological advancements, having a career is likely to have a positive influence on hospitality professionals who can exercise the most control over this part of their professional lives. In an industry known for its high staff turnover, a committed hospitality professional is an asset to both an organisation and the industry as a whole. Knowledge of the key characteristics of a hospitality professional has implications for human resource management in the hospitality industry. Diversity of roles, being challenged and using their skills is what drives and motivates career-driven hospitality professionals to perform and develop an emotional attachment to their career. This requires, from the managers, a genuine understanding of the nature of hospitality, and what hospitality means to each professional. Together, the three professional characteristics are also considered a strong predictor of a person’s desire to contribute to the successful performance of a hospitality business. Therefore, to meet the identified shortage of hospitality managers, the industry needs to attract hospitality professionals who are committed, emotionally attached to hospitality, and who exhibit high levels of self-confidence. The research review on which this article was based can be read here: https://doi.org/10.1386/hosp.9.2.215_1 Corresponding author Maria Gebbels can be contacted at: m.m.gebbels@greenwich.ac.uk References (1) Gebbels, M.; Pantelidis, I. S.; Goss-Turner, S. Towards a Personology of a Hospitality Professional. Hospitality & Society 2019, 9 (2), 215–236. https://doi.org/10.1386/hosp.9.2.215_1 (2) Mooney, S. K.; Harris, C.; Ryan, I. Long Hospitality Careers – A Contradiction in Terms? International Journal of Contemporary Hospitality Management 2016, 28 (11), 2589–2608. https://doi.org/10.1108/IJCHM-04-2015-0206 (3) Cassel, S. H.; Thulemark, M.; Duncan, T. Career Paths and Mobility in the Swedish Hospitality Sector. Tourism Geographies 2018, 20 (1), 29–48. https://doi.org/10.1080/14616688.2017.1402946 (4) Cheng, S.; Wong, A. Professionalism: A Contemporary Interpretation in Hospitality Industry Context. International Journal of Hospitality Management 2015, 50 (1), 122–133. https://doi.org/10.1016/j.ijhm.2015.08.002 (5) Bandura, A. Social Foundations of Thought and Action: A Social Cognitive Theory; Prentice-Hall: Englewood Cliffs, NJ, 1986. (6) Inkson, K. Images of Career: Nine Key Metaphors. Journal of Vocational Behavior 2004, 65 (1), 96–111. https://doi.org/10.1016/S0001-8791(03)00053-8 (7) Meyer, J. P.; Stanley, D. J.; Herscovitch, L.; Topolnytsky, L. Affective, Continuance, and Normative Commitment to the Organization: A Meta-analysis of Antecedents, Correlates, and Consequences, Journal of Vocational Behavior 2002, 61 (1), 20–52. https://doi.org/10.1006/jvbe.2001.1842

BackgroundGuidelines for off-label prescribing are emerging.1–6 However, these guidelines do not provide practical guidance to assess the risk benefit balance and select the right paediatric dose We, therefore, aimed to develop a practical framework to guide paediatric healthcare professionals to assess the risks and benefits of off-label use.MethodsWe have reviewed available literature on the suggested criteria for appropriate off-label use and evaluated these criteria for relevance in paediatrics. For guidance on dose-selection we searched for regulatory guidance on paediatric drug development. Next, the literature was searched for strategies that can be applied to assess the risks and benefits of off-label use. Based on literature findings a framework was proposed to provide practical guidance to physicians for off-label prescribing. Finally, the framework was applied to a case.ResultsThe following conditions for appropriate off-label use were identified based on available literature: 1. Medical need for off-label use. 2. Off-label use is based on ‘high quality evidence’. As ‘high quality evidence’ in paediatrics is often lacking-, we propose to replace the need for high quality evidence by a positive risk-benefit assessment based on available evidence. 3. Parents and patients are informed. This is not feasible for every single drug prescribed off-label, we propose a graded approach 4. The outcomes of off-label use are followed up.The PROACT-URL framework7 for decision-making as well as the FDA paediatric decision tree8 seem helpful tools to guide decisions in real-life practice.ConclusionWe identified important aspects and tools to develop a framework (ARBOP-P) to guide healthcare professionals on how to systematically assess and balance the benefits and risks for off-label use, including dose selection, to ultimately optimize efficacy and safety of paediatric off-label prescribing.ReferencesFrattarelli DA, Galinkin JL, Green TP, et al. Off-label use of drugs in children. Pediatrics 2014;133:563–7Online.Dooms M, Killick J. Off-label use of medicines: The need for good practice guidelines. Int J Risk Saf Med. 2017;29:17–23Online.Gazarian M, Kelly M, McPhee JR, Graudins LV, Ward RL, Campbell TJ. Off-label use of medicines: consensus recommendations for evaluating appropriateness. Med J Aust 2006;185:544–8Online.Largent EA, Miller FG, Pearson SD. Going off-label without venturing off-course: evidence and ethical off-label prescribing. Arch Intern Med 2009;169:1745–7Online.Ansani N, Sirio C, Smitherman T, et al. Designing a strategy to promote safe, innovative off-label use of medications. Am J Med Qual 2006;21:255–61Online.Weda M, Hoebert J, Vervloet M, et al. Study on the off-label use of medicinal products in the European Union.: www.ec.europa.com 2017.Hammond J, Keeney R, Raiffa H. Smart Choices:A practical guide to making better decisions. Boston, MA.: Harvard Business School Press.; 2002.Dunne J, Rodriguez WJ, Murphy MD, et al. Extrapolation of adult data and other data in pediatric drug-development programs. Pediatrics. 2011;128:e1242–9 Online.Disclosure(s)Nothing to disclose

<p><strong>RESUMO</strong></p><p>Comprar, vender e trocar, atos corriqueiros no dia a dia de todos os consumidores. Apesar de que o simples fato de acender uma luz caracteriza o exercício de consumir, percebe-se que hodiernamente o consumismo de fato, tornou-se um hábito rotineiro. Com o intuito de atrair as pessoas a consumirem, os fornecedores fazem uso da publicidade, para tanto eles utilizam comerciais que são veiculados na televisão, panfletos, banners, enfim nos diversos veículos de comunicação existentes, e toda essa “manobra comercial” ocorre para fazer com que os consumidores conheçam e comprem determinados produtos ou adquiram serviços. Infelizmente, algumas publicidades propagadas pelos veículos de comunicação podem ser consideradas abusivas, por isso os publicitários gozam de uma liberdade de expressão limitada, devendo sempre respeitar os Direitos do Consumidor. Diante disso, o presente trabalho vislumbrou propiciar o entendimento do que vem a ser a publicidade abusiva. Para estudar o referido tema, pertinente se fez o estudo de uma campanha publicitária considerada abusiva, intitulada “Papai-Mamãe Não, C&amp;A Sim”, referida campanha consistia na veiculação de três vídeos que faziam menção a frase além de encartes que eram distribuídos nas lojas C&amp;A ao alcance de crianças e adolescentes, estes traziam desenhos de bonecos que faziam alusão a práticas dos namorados de dar flores ou dar as mãos como sendo proibidas e incitava os consumidores, em todo o conteúdo publicitário, a comportamentos sexuais no dia dos namorados. Em atenção aos direitos do consumidor órgãos como o CONAR (Conselho Nacional de Autorregulamenteção Publicitária) e principalmente o PROCON observando princípios elencados no rol de direitos fundamentais insculpidos na Constituição Federal essenciais para a garantia da efetividade do Estado de Direito Democrático além das disposições elencadas no Código de Defesa do Consumidor declaram ser a campanha publicitária dotada de abusividade tendo em vista que o consumidor é considerado a parte mais fraca em uma relação consumerista, assim referida campanha fere o disposto no artigo 37, §2º do Código de Defesa do Consumidor que veda a publicidade abusiva além de desrespeitar valores morais e princípios éticos vigentes no atual Estado de Direito Democrático.</p><p><strong>Palavras-chave:</strong> Publicidade abusiva. Código de Defesa do Consumidor. Papai-Mamãe Não.</p><p><strong>ABSTRACT</strong></p><p>Buy, sell and trade, unexceptional acts in everyday life for all consumers. Although the mere fact of turning on a light, characterize the exercise of consuming, we realize that in our times consumerism in fact, has become a routine habit. In order to attract people to consume, the providers make use of advertising, therefore they use commercials that are aired on television, flyers, banners, and finally in the various existing communication vehicles. And this whole "business maneuvering" is to make that consumers know and buy certain goods or acquire services. Unfortunately some advertisements propagated by the media may be considered abusive so advertisers enjoy a limited freedom of expression and they must always respect the rights of Consumers. Thus, the present work is to provide an understanding of what is abusive advertising. To study the cited topic, a relevant study of an advertising campaign deemed abusive, titled "Dad - Mom No, C &amp; A Yes". This campaign consisted in airing three videos that made mention to the phrase as well as booklets that were distributed in C &amp; A stores at the reach of children and teenagers. They brought drawings of dolls that made reference to valentines practices of giving flowers or holding hands as being a prohibited act and besides incited consumers within the whole advertising content, to sexual behaviors on Valentine's Day. In response to consumer rights, bodies as CONAR (National Council for Advertising Self-Regulation) and mostly PROCON observing the principles named in the list of fundamental rights sculptured in the Federal Constitution, which is essential for ensuring the effectiveness of rule of Law beyond the provisions listed in the Code of Consumer, they declared the campaign abusive in order that the consumer is regarded as the weaker part in a consumerist relationship. So this campaign hurts the provisions of Article 37 , § 2 of the Code of Consumer Protection, that prohibits abusive advertising, besides disregarding moral values and ethical principles in effect in the current democratic rule of law.</p><p><strong>Keywords :</strong> Consumer . Abusive advertising. Code of Consumer Protection. Dad-Mom no.</p>

<p><strong>RESUMO</strong></p><p>Comprar, vender e trocar, atos corriqueiros no dia a dia de todos os consumidores. Apesar de que o simples fato de acender uma luz caracteriza o exercício de consumir, percebe-se que hodiernamente o consumismo de fato, tornou-se um hábito rotineiro. Com o intuito de atrair as pessoas a consumirem, os fornecedores fazem uso da publicidade, para tanto eles utilizam comerciais que são veiculados na televisão, panfletos, banners, enfim nos diversos veículos de comunicação existentes, e toda essa “manobra comercial” ocorre para fazer com que os consumidores conheçam e comprem determinados produtos ou adquiram serviços. Infelizmente, algumas publicidades propagadas pelos veículos de comunicação podem ser consideradas abusivas, por isso os publicitários gozam de uma liberdade de expressão limitada, devendo sempre respeitar os Direitos do Consumidor. Diante disso, o presente trabalho vislumbrou propiciar o entendimento do que vem a ser a publicidade abusiva. Para estudar o referido tema, pertinente se fez o estudo de uma campanha publicitária considerada abusiva, intitulada “Papai-Mamãe Não, C&amp;A Sim”, referida campanha consistia na veiculação de três vídeos que faziam menção a frase além de encartes que eram distribuídos nas lojas C&amp;A ao alcance de crianças e adolescentes, estes traziam desenhos de bonecos que faziam alusão a práticas dos namorados de dar flores ou dar as mãos como sendo proibidas e incitava os consumidores, em todo o conteúdo publicitário, a comportamentos sexuais no dia dos namorados. Em atenção aos direitos do consumidor órgãos como o CONAR (Conselho Nacional de Autorregulamenteção Publicitária) e principalmente o PROCON observando princípios elencados no rol de direitos fundamentais insculpidos na Constituição Federal essenciais para a garantia da efetividade do Estado de Direito Democrático além das disposições elencadas no Código de Defesa do Consumidor declaram ser a campanha publicitária dotada de abusividade tendo em vista que o consumidor é considerado a parte mais fraca em uma relação consumerista, assim referida campanha fere o disposto no artigo 37, §2º do Código de Defesa do Consumidor que veda a publicidade abusiva além de desrespeitar valores morais e princípios éticos vigentes no atual Estado de Direito Democrático.</p><p><strong>Palavras-chave:</strong> Publicidade abusiva. Código de Defesa do Consumidor. Papai-Mamãe Não.</p><p><strong>ABSTRACT</strong></p><p>Buy, sell and trade, unexceptional acts in everyday life for all consumers. Although the mere fact of turning on a light, characterize the exercise of consuming, we realize that in our times consumerism in fact, has become a routine habit. In order to attract people to consume, the providers make use of advertising, therefore they use commercials that are aired on television, flyers, banners, and finally in the various existing communication vehicles. And this whole "business maneuvering" is to make that consumers know and buy certain goods or acquire services. Unfortunately some advertisements propagated by the media may be considered abusive so advertisers enjoy a limited freedom of expression and they must always respect the rights of Consumers. Thus, the present work is to provide an understanding of what is abusive advertising. To study the cited topic, a relevant study of an advertising campaign deemed abusive, titled "Dad - Mom No, C &amp; A Yes". This campaign consisted in airing three videos that made mention to the phrase as well as booklets that were distributed in C &amp; A stores at the reach of children and teenagers. They brought drawings of dolls that made reference to valentines practices of giving flowers or holding hands as being a prohibited act and besides incited consumers within the whole advertising content, to sexual behaviors on Valentine's Day. In response to consumer rights, bodies as CONAR (National Council for Advertising Self-Regulation) and mostly PROCON observing the principles named in the list of fundamental rights sculptured in the Federal Constitution, which is essential for ensuring the effectiveness of rule of Law beyond the provisions listed in the Code of Consumer, they declared the campaign abusive in order that the consumer is regarded as the weaker part in a consumerist relationship. So this campaign hurts the provisions of Article 37 , § 2 of the Code of Consumer Protection, that prohibits abusive advertising, besides disregarding moral values and ethical principles in effect in the current democratic rule of law.</p><p><strong>Keywords :</strong> Consumer . Abusive advertising. Code of Consumer Protection. Dad-Mom no.</p>

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (pp. 84 – 90). Suva, Fiji: University of the South Pacific, Institute of Education. Infoplease Staff (2017, February 28). Marshall Islands, retrieved from https://www.infoplease.com/world/countries/marshall-islands Jetnil-Kijiner, K. (2014). Iep Jaltok: A history of Marshallese literature. (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Kabua, J. B. (2004). We are the land, the land is us: The moral responsibility of our education and sustainability. In A.L. Loeak, V.C. Kiluwe and L. Crowl (Eds.), Life in the Republic of the Marshall Islands, pp. 180 – 191. Suva, Fiji: University of the South Pacific. Kupferman, D. (2004). Jelalokjen in flux: Pitfalls and prospects of contextualising teacher training programmes in the Marshall Islands. Directions: Journal of Educational Studies, 26(1), 42 – 54. http://directions.usp.ac.fj/collect/direct/index/assoc/D1175062.dir/doc.pdf Miller, R. L. (2010). Wa kuk wa jimor: Outrigger canoes, social change, and modern life in the Marshall Islands (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Nabobo-Baba, U. (2008). Decolonising framings in Pacific research: Indigenous Fijian vanua research framework as an organic response. AlterNative: An Indigenous Journal of Indigenous Peoples, 4(2), 141-154. Nimmer, N. E. (2017). Documenting a Marshallese indigenous learning framework (Unpublished doctoral thesis). Honolulu, HW: University of Hawaii. Sanga, K., & Houma, S. (2004). Solomon Islands principalship: Roles perceived, performed, preferred, and expected. Directions: Journal of Educational Studies, 26(1), 55-69. Sanga, K., & Chu, C. (2009). Introduction. In K. Sanga & C. Chu (Eds.), Living and Leaving a Legacy of Hope: Stories by New Generation Pacific Leaders (pp. 10-12). NZ: He Parekereke & Victoria University of Wellington. Suaalii-Sauni, T., & Fulu-Aiolupotea, S. M. (2014). Decolonising Pacific research, building Pacific research communities, and developing Pacific research tools: The case of the talanoa and the faafaletui in Samoa. Asia Pacific Viewpoint, 55(3), 331-344. Taafaki, I., & Fowler, M. K. (2019). Clothing mats of the Marshall Islands: The history, the culture, and the weavers. US: Kindle Direct. Taufe’ulungaki, A. M. (2014). Look back to look forward: A reflective Pacific journey. In M. ‘Otunuku, U. Nabobo-Baba, S. Johansson Fua (Eds.), Of Waves, Winds, and Wonderful Things: A Decade of Rethinking Pacific Education (pp. 1-15). Fiji: USP Press. Thaman, K. H. (1995). Concepts of learning, knowledge and wisdom in Tonga, and their relevance to modern education. Prospects, 25(4), 723-733. Thaman, K. H. (1997). Reclaiming a place: Towards a Pacific concept of education for cultural development. The Journal of the Polynesian Society, 106(2), 119-130. Thiong’o, N. W. (1986). Decolonising the mind: The politics of language in African literature. Kenya: East African Educational Publishers. Vaioleti, T. (2006). Talanoa research methodology: A developing position on Pacific research. Waikato Journal of Education, 12, 21-34. Walsh, J. M., Heine, H. C., Bigler, C. M., & Stege, M. (2012). Etto nan raan kein: A Marshall Islands history (First Edition). China: Bess Press.

We would like to present to you a thematic issue of “Zeszyty Teoretyczne Rachun-kowości” no. 109 (165) – (ZTR, “The Theoretical Journal of Accounting”), in English entitled Accounting as a source of financial and non-financial information. It is the second volume of our journal to be guest-edited by a foreign editor – Dr. Fredrik Karlsson (Linnaeus University, Sweden). The purpose of this issue of ZTR is to indicate the directions in the evolution of accounting theory and practice, in particular, with regard to corporate reporting, which constitutes the basis for assessing the effectiveness of an enterprise’s opera-tions. The articles submitted for publication raise important issues regarding the re-porting of financial and non-financial information that is requisite for the develop-ment of trust-based relationships with the stakeholders of companies operating on the market. Due to the lack of unified applicable non-financial reporting standards in corporate reporting, the provision of reliable and useful information on the environ-mental and social aspects of functioning presents a huge challenge. It is connected with adjusting the accounting systems that entities use in order to obtain a reliable picture of the impact of their economic activity on the environment. We believe that the articles presented in this volume will contribute to a better un-derstanding of the challenges accounting faces in the new, dynamically changing reality. We tried to involve scientists from various countries in the discussion on the directions in the evolution of accounting theory and practice. By accepting for publi-cation ten articles that have received positive reviews, we believe that we have succeeded in our attempt. The Authors of the works come from research centers in seven European and South American countries, such as Chile, Croatia, Italy, Lithuania, Poland, the UK, and Ukraine. The articles present the results of research on the disclosure of the financial and non-financial information in corporate reporting, which constitutes the basis for as-sessing companies’ economic, environmental, and social performance. The Authors additionally discuss the applicable accounting rules, which are requisite to obtain financial information of adequate quality for economic decision making. Various research methods have been used in the articles, such as statistical analysis, content analysis, comparative analysis, a review of the literature and legal acts, methods of deduction and synthesis, questionnaire surveys, and interviews. We can distinguish three main topic areas chosen by the Authors. The first group of papers concerns communication with users of the companies’ reports, especially regarding corporate social responsibility. The work written by Polish Authors from the University of Łódź (E. Śnieżek, M. Wiatr, K. Ciach, J. Piłacik) presents the results of research on the information needs of business information users with regard to improving the financial and non-financial information presented in annual reports. A total of 694 responses obtained from Polish accounting and tax specialists with professional experience were analyzed. The inter-pretation of the survey results takes into account the relationship between the responses received and the respondents’ characteristics, such as gender, age, and education. The Authors from Great Britain (A. Herdan, L. Neri, and A. Ruso) present the rela-tionship between sustainable development and financial indicators on the British mar-ket. The increasing social pressure exerted on enterprises, as well as the changes in legal regulations, are forcing enterprises to operate in a manner that considers the prin-ciples of sustainable development. For this reason, it is particularly important to deter-mine the relationship between the economic situation of an enterprise and sustainable development. The article written by Authors from Poland and Croatia (M. Remlein and V. Roŝka) examines the quality of the information on CSR-related investments presented in the reports prepared by Polish and Croatian companies. Based on a content analysis of re-ports prepared by non-financial companies listed on the Warsaw Stock Exchange and the Zagreb Stock Exchange, it has been found that socially responsible investment in Poland and Croatia is still at its infancy since not many investors have been exposed to this type of investment. The authors of the next article (A. Szadziewska, B. Kotowska, L. Kloviene, S. Legenchyk, D. Prša, and M.T. Speziale) noted the existence of differences in the implementation of Directive 2014/95/EU into the national law of individual countries included in their survey, i.e., Croatia, Poland, Lithuania, Italy, Great Britain, and Ukraine. Additionally, the results of the content analysis regarding the non-financial reports presented by branches of one corporation that operates in different countries indicated a different scope of the non-financial indicators published. What is more, sig-nificant differences were found between the scope of the non-financial indicators pub-lished by the capital group and its subsidiaries that operate in different countries. In the article by Polish authors from the University of Gdańsk (C. Kotyla and M. Hyży), we find a discussion on the disclosure of information on the environmental impact of companies from the mass passenger transport industry. The content analysis covered the financial statements and the management reports published by the three largest rail carriers and two airlines. The results indicate that the environmental disclo-sures in the reports analyzed do not allow for an objective assessment of the surveyed mass passenger transport enterprises’ impact on the environment. The second thematic area covered issues concerning the historical and current con-ditions that characterize accounting systems in different countries. The first article (H. Waniak-Michalak, I. Perica, and S. Leitonie) concerns non-gov-ernmental entities and the impact of accounting regulations on these organizations in Poland, Croatia, and Lithuania at the level of public trust. The results of their research indicate that accounting regulations are of marginal importance for social trust. How-ever, they have identified the possible impact of disasters and the country’s economic situation on public trust. B. Zyznarska-Dworczak, I. Mamić Sačer, and D. Mokošová conducted a compara-tive analysis of accounting systems in Central and Eastern European countries – Croa-tia, Poland, and Slovakia. The authors found important differences in the accounting standards of these countries despite their geopolitical proximity and Slavic roots. The other three articles concerned special rules of recording and reporting. M. Gierusz raises the problem of companies using the regulation of recognizing ac-quired goodwill in order to extend the useful life of goodwill. Authors from Poland and Chile (F. Morales Parada, R. Höllander Sanhueza, and M. Węgrzyńska) attempt to identify accrual adjustments as a tool to modify financial results. They indicate that Chilean firms exhibit more cases of accounting manipula-tions than Polish companies. According to the Authors, Polish firms use accrual adjust-ments to reduce the operating results, whereas Chilean companies apply accrual adjust-ments to increase their operating results. M. Szulc and P. Zieniuk answered the research question of whether listed compa-nies comply with the requirements of the International Financial Reporting Standards regarding the disclosure of events after the balance sheet date. They believe that the occurrence of such events in the economic practice of companies listed on the Warsaw Stock Exchange is much more frequent than in other European countries. The editorial team takes the opportunity to thank all the supporters of the English issue of ZTR. We very much appreciate the involvement of the reviewers, the commit-ment of the authors of the papers, as well as the help of other academics and friends engaged in the preparation of the issue. We also encourage you to visit our website, www.ztr.skwp.pl, where you can find the latest information on our projects as well as all the procedures needed to submit a paper to the journal. Please submit articles to the new special issue of ZTR in 2021, entitled Ethical Issues in Accounting in Prosperity and a Financial Crisis.

Abstract text Infertility treatment law making in Europe: the clash of knowledge, ethics and business Today, there is no common European set of rules for Assisted Reproduction Technology (ART). ART is now controlled by legislation in almost all European countries, substantial variations exist within the detail of that legislation. Main legal differences between countries relate to: embryo selection, particularly by genetic screening, embryo freezing and embryo transfer, preimplantation genetic diagnosis (PGD), oocyte donation, anonymity of gamete donors, surrogacy, patient eligibility criteria (eg, sexual orientation, age), reimbursement and state funding. The most complete survey ever of the ART legal and funding framework of 43 European countries was published in the ESHRE medical journal Human Reproduction Open: Calhaz-Jorge C, De Geyter C, Kupka MS, et al. Survey on ART and IUI: Legislation, regulation, funding and registries in European countries. Hum Reprod Open 2020; doi:10.1093/hropen/hoz044. Unfortunately, changes of legislation are so dynamic that much of the information in this article is no longer up-to-date. Lawyers observe that one of the most important rule of law “When the Law ceases to reflect the realities of Life, it is the Law that will Change” does not work in ART. In regard to this matter dominant rule is: “The Law will change only when it ceases to reflect the government’s point of view and lobbyists’ needs”. Modern medical knowledge and the society’s needs are often not the main concern during the law making discussion. The speech discusses the issues related to infertility treatment law making in Europe with a focus of the problem that modern medical knowledge in this process is not taken into account at all. The author diagnoses numerous problem related to determining the border between medical knowledge, ethics and business in law making process. The observed problems will be discussed on selected examples (from Poland, Greece and the United Kingdom) during presentation at the ESHRE on-line 37th Annual Meeting.

Invested capital demands growth. Growth is possible through the expansion of markets or through finding new products to sell, that is, by creating new markets. Thus, we have seen, over the last one hundred years, the commodification of more and more aspects of human life. However, what superficially looks like an ever increasing array of different products turns out to be, in essence, the commodification of just one human need, that is, the need for identity. Awareness of mind engenders the 'I/me' split. The 'I' is a knower, the 'me' is the known. The stuff that the 'me' is made of is discursive in nature. Stories are therefore the industrial engines of the identity economy and they are deployed all around us in print, in media, at work. As well they are encoded into material artifacts or into the social practices which are enacted via our access to identity services (be it travel, media, or latte). Most of us now work in the identity economy and indeed work out our identity in the process of helping others commodify theirs. Consider the following advertisement for Compaq computers. "A whole new Compaq what's in it for me and me and me and me and me and me... a lot. We're here to help you get the most out of computing, whether you use one PC or run a vast global enterprise network". Current deflation aside, the Internet may turn out to be the ultimate domain for commodification of human identity. Not only is any desire available to be vicariously satisfied at any time of the day (thus extending the market in time) but the domain of desire is global in its reach, thus rendering possible the vicarious experience of omniscience also. As the recent add for the Iridium network proclaimed, "Welcome to your new office, it measures 510,228,030 square kilometers" omniscience in a packet. The contributors to this issue of M/C dissect the work of identity in various ways. Common identities, shared by people within the same subcultures or national societies as such, are strengthened and maintained to a significant degree through shared, collective memories, as Patricia Leavy notes in her article which opens this issue and such "mass remembering" is "unconscious work necessary for the maintenance of social memory", she writes. Such collective memories are perpetuated largely through the media, and expanding on this thought Lelia Green explores the argument that consumption is indeed important work in a capitalist society. In our feature article for this issue, "The Work of Consumption Why Aren't We Paid?", she describes identity construction as "a major consumer project using raw materials provided by the mass media", but one which remains considered a voluntary activity. Marxian approaches to 'work' practically appear by themselves in dealing with such ideas. Warwick Mules aims to "open out Marx a little" by investigating the changed nature of the worker in early twenty-first century capitalism. The increasing interest in shares and stocks is only one sign of the fact that the surplus value produced during work is now often incorporated into the labour force itself; workers invest in their own lives and in the process become 'dividualised', motivated by a desire to become their future selves. Work time and free time blur in this pursuit. Frederick Wasser's article examines this point further by problematising the division between work and free leisure, especially in the light of convergent new media technologies which are used for both in equal measure. In the process, does the quality of our leisure time suffer as the opportunity, perhaps the reminder, to do some more work remains ever-present? And, in this dividualised, self-motivated workforce, what about those who value leisure over work? Andrew Butler uses the films of Kevin Smith to examine the effects of being a 'slacker' on one's own masculine identity. Characters in Clerks, Mallrats and Chasing Amy appear to find it hard to escape from capitalist ideology, from the societal imperative to work: "the man without work is cast adrift, still in search of an identity". This is hardly a surprise, given the history of work ethics described in Sharon Beder's contribution to this issue beyond the protestant emphasis on work as a religious calling there rose a secular work ethic encouraging "ambition, hard work, self-reliance, and self-discipline" in the nineteenth century which Beder traces through a study of selected self-help texts and children's books of the time. And such work ethics continue to exist today, albeit in modified forms which link to the latest theories in business communication and cognitive psychology. Beyond the hokey new-age exercises which have been thrust upon workforces in the last decades, staff motivation does constitute a crucial factor in commercial success and effectiveness, and so, as Caroline Hatcher writes in her article, "emotion, and passion, as heightened emotion, have come to play a newly understood role in our work lives". Passions of a different kind, however, are evident in Jennifer Ellis-Newman's study which closes this issue. Investigating gender disparities in Australian universities, she found "subtle processes that continue to operate in some higher education institutions to prevent women from reaching their full potential" as academics, because of their perceived identity as women first, and academics second. This article shows that older problems do not vanish magically as we turn our attention towards new ones. How can these women help others their students establish and commodify their identity if their own identity as workers is thus continually undermined? In addition to this problem, the articles in this issue of M/C also question the nature of worker identity itself, and indeed the very nature of work and leisure at the beginning of this new century. Is there any bit of identity not engaged via the consumption of work and the work of consumption? As Gary Cross has extensively documented, the march of the work-and-spend ethic has been victorious over other community-oriented uses of leisure time for the last two centuries. Any account of commodification via the new media that ignores this tendency should take into account Cross's arguments that clearly document that "the task of creating conditions for personal and social expressions relatively unmediated by goods is hard work even if all insist that it should also be play" (112). References Cross, Gary. Time and Money: The Making of the Consumer Culture. New York: Routledge, 1993. Citation reference for this article MLA Style Bruns, Axel and Hearn, Greg. "Editorial" M/C: A Journal of Media and Culture 4.5 (2001). [your date of access] < http://www.media-culture.org.au/0111/editorial1.xml >. Chicago Style Bruns, Axel and Hearn, Greg, "Editorial" M/C: A Journal of Media and Culture 4, no. 5 (2001), < http://www.media-culture.org.au/0111/editorial1.xml > ([your date of access]). APA Style Bruns, Axel and Hearn, Greg. (2001) Editorial. M/C: A Journal of Media and Culture 4(5). < http://www.media-culture.org.au/0111/editorial1.xml > ([your date of access]).

One might rightly think that the first female television chief executive in Australia, Maureen Plavsic, would have some important and useful advice and words of wisdom about what being successful in business involves. Apparently, Ms Plavsic considers being 'passionate' about what you do is central to being successful in contemporary business practice (Kitney 26). At first glance, this might seem a perfectly natural contemporary way to talk. The purpose of this paper is to step back from that idea of 'passion' as a driver of contemporary practice and to consider how it became inevitable that the passionless manager or employee is a failed species. I argue that emotion, and passion, as heightened emotion, have come to play a newly understood role in our work lives. There are various identifiable mechanisms, in any specific historical period, that produce ways of thinking about appropriate behaviour for groups such as managers. Foucault ("Governmentality") has described this specification as a form of governmentalisation of the population. They are targeted in various ways, in relation to how they should 'feel' at work (http://home.iprimus.com.au/panopticon1/). This includes through advertisements selling communication skills for managers, in training manuals, through training courses, in management books, professional journals and self-help books, and through organisational practices such as the development of 'human' resource departments. Numerous academics, including Hochschild, Mumby and Putnam, Fineman, and Tracy have also taken considerable interest in the way emotion has come to play such as important part in work-life. They, too, have contributed significantly to legitimising new ways to think about the heart and its place in business. Through knowing and enacting or even resisting the broad range of discourses circulating around these ideas, individuals produce themselves 'as a work of art' (Foucault, "On the Genealogy"; "Technologies"). Indeed,Foucault insists that the production of the self should be understoodas 'a creative activity' (Foucault, "On the Genealogy" 351). The body is continually 'finely tuned', constructed, and reconstructed as a 'performing self' (Schilling 35) through the constitution of knowledge about what is appropriate for the managerial identity. This notion of identity, as a work of art, is used in this paper, following Hall, to suggest 'the meeting point, the point of suture,between, on the one hand, the discourses which attempt to "interpellate", speak to us or hail us into place as subjects of particular discourses, and on the other, the processes which produce subjectivities, which construct us as subjects which can be "spoken" ' (5-6). By taking this social and discursive perspective on 'passion', as heightened emotion, it is possible to understand some of the processes by which passion has come to be thought about as 'corporate capital'. What are the some of the key discursive practices that achieve this identity? One interesting package that may well have produced Maureen Plavsic's response about 'being passionate' comes in the form of the idea of 'emotional capital'. The term has some resonances with other familiar descriptors, including the relationship between women and emotion. However, it directly recalls two different sets of contemporary knowledge about good managers: the idea of 'emotional intelligence' and the centrality of 'capital' in various forms of good business practice. I will briefly unpack each of these two ideas below. The idea of emotional intelligence, popularised by Goleman, is 'hot', both in education and in business (http://www.mngt.ac.nz/ejrot/). Throughout the world, government reports and training programs are tapping into cognitive psychologists' discoveries that successful people and companies become so because they bring their 'heart' to work, not just their heads. The language of emotional intelligence has entered everyday language from newspaper reports to professional development journals. Self-help specialist Daniel Goleman uses the authority of the academic discipline of cognitive psychology to re-present the emotions as 'a different kind of intelligence' (36) and to signify their relationship to other forms of intelligence. He uses Gardner's 1993 book on multiple intelligences to claim that interpersonal and intrapersonal intelligence are the keys to self-knowledge and other-knowledge (Cited in Goleman, 39) and that what individuals can achieve is 'appropriate' emotion (56) if they can name and use emotion properly. Goleman provides a rationale for the changing valorisation of the emotions, giving EQ an equal significance with IQ, describing emotional intelligence as a 'master' aptitude, one that 'affects all other abilities, either facilitating or interfering with them' (80). More recently, communication guru Kevin Thomson has provided carefully elaborated strategies for achieving the idealised state of Passion at Work. In this book and his companion text Emotional Capital, he argues for the role of emotional capital as central to business success. The elision of two relatively stable and legitimate discourses of the idea of 'capital' and 'emotional intelligence' is a clever rhetorical move. He links emotional capital directly to the idea of intellectual capital. Contemporary obsession with the new technologies and the developing new economy, based on service, has led to renewed interest in the storage and use of organisational knowledge as a form of intellectual capital, as Drucker rightly forecast. By drawing together the resources of this meaning for 'capital' and 'emotion', Thomson's term has considerable respectability and appeal for business. Eliding the idea of intellectual capital and intellectual property further strengthens this. This issue of ownership will be commented on in the latter part of the paper. Thomson goes on to argue, in Emotional Capital, that emotional capital is the 'fuel to fire your intellectual capital' (6). This emotional capital is 'begging to be valued as brand and corporate capital' (6). Legitimising strategies such as these make the idea of emotion and the more specific instrumentalisation of passion very attractive to managers looking for success in their work. Thomson offers simple, accessible promises for success based on these ideas. In 'Six Secrets for Personal Success' he suggests, again and again, that passion is the key. The final chapter puts this idea in perspective. It is called the 'Passion Pack: The 'How to' Mobilise Hearts and Minds and Generate Buy-in to Change' (169-211). This section contains a set of 'practical tools' to 'arouse your desire' to be passionate (170). A writer, like Thomson, has the capacity to be very influential. He was President of the International Association of Business Communicators (with a worldwide membership of 40 000) in 1998-1999, contributes regularly to professional journals, and works the speaking circuit. Just like Tom Peters before him, the capacity of persuasive management 'gurus' to put a spin on ideas combines with the important discursive moves made by other more powerful capacities to speak. These moves include the pronouncements of academics, including psychologists, educators, and governments, who are all looking for ways to shape up the population for own their various agendas. The capacity for 'naming' emotions, such as 'being passionate', has been identified as a characteristic of training programs and therapy approaches to communication training throughout the world, by researchers such as Cameron. Naming plays a critical part in developing and promoting emotional capital. This capacity allows and encourages fine-grained work on the self. However, it also puts a new spin on the relationship between managers and their organisations. Rather than to imagine emotions in the 'private' domain, it is now much more acceptable to manage the public heart of the manager. The instrumentalisation of emotion encourages on-going fine-tuning of behaviours and feelings in oganisations. What's more, managers themselves can opt to be trained by psychologists and communication specialists in learning to name and direct or redirect their previously unmanageable and often 'unwanted' emotional lives towards more productive work, as this now contributes to the emotional capital of the organisation. This emotional capital can contribute, alongside the intellectual and financial capital, to the success of the business. Maureen Plavsic's interview demonstrates that, at least at the very top of business, her intellectual/emotional property is not contested. For such a successful CEO, maybe the payoffs are good enough for her to make the creative move of reconstituting her identity in line with such demands. It remains to be seen how successful such moves will be in wooing managers further down the organisation. However, the governance of the population operates, not solely through its repressive capacities, but also through the seduction that images like 'emotional capital' conjure up for managers. If they enrol for communication training programs, they are offered not only the capacity to master the 'master aptitude', but also they are told from many different discursive terrains that they will achieve guaranteed access to business success. Becoming corporate capital is increasingly hard to resist in the new work order. References Cameron, Deborah.Good to Talk?: Living and Working in a Communication Culture. London: Sage, 2000. Drucker, Peter. Managing for the Future. Oxford: Butterworth Heinemann, 1990. Fineman, Stephen. Emotions in Organizations. London: Sage, 1993. Foucault, Michel. Governmentality. The Foucault Effect.Eds. G. Burchell, C. Gordon, & P. Miller. London: Harvester Wheatsheaf, 1991. Foucault, Michel. "On the Genealogy of Ethics: An Overview of Work in Progress". The Foucault Reader. Ed. P. Rabinow. London: Penguin, 1986. Foucault, Michel. "Technologies of the Self". Technologies of the Self: A Seminar with Michel Foucault. Eds. L. Martin, H. Gutman, & P. Hutton. Amherst: University of Massachusetts Press, 1988. Foucault, Michel. The Use of Pleasure. Ringwood, Victoria: Penguin, 1992. Goleman, Daniel. Emotional Intelligence. Why It Can Matter More Than IQ, London: Bloomsbury, 1996. Hall, Stuart. "Introduction: Who Needs Identity?" Questions of Cultural Identity. Eds. S. Hall & P. du Gay. 1-17. London: Sage, 1996. Hochschild, Airlie. The Managed Heart: Commercialization of Human Feelings. Berkeley: University of California Press, 1983. Kitney, Damon. "One to Watch". BOSS, Financial Review10 (2001): 25-8. Mumby, Dennis, and Putnam, Linda. "The Politics of Emotion: A Feminist Reading of Bounded Rationality". Academy of Management Review 17.3 (1992): 465-86. Schilling, Chris. The Body and Social Theory, London: Sage, 1993. Thomson, Kevin. Passion at Work. Oxford: Capstone, 1998. Thomson, Kevin. Emotional Capital. Oxford: Capstone, 1998. Tracy, Sarah. "Becoming a Character for Commerce". Management Communication Quarterly 14.1 (2001): 90-128. Links http://www.mngt.ac.nz/ejrot/ http://home.iprimus.com.au/panopticon1/ Citation reference for this article MLA Style Hatcher, Caroline. "Corporatising Character" M/C: A Journal of Media and Culture 4.5 (2001). [your date of access] < http://www.media-culture.org.au/0111/Hatcher1.xml >. Chicago Style Hatcher, Caroline, "Corporatising Character" M/C: A Journal of Media and Culture 4, no. 5 (2001), < http://www.media-culture.org.au/0111/Hatcher1.xml > ([your date of access]). APA Style Hatcher, Caroline. (2001) Corporatising Character. M/C: A Journal of Media and Culture 4(5). < http://www.media-culture.org.au/0111/Hatcher1.xml > ([your date of access]).

Photo by Filip Mroz on Unsplash INTRODUCTION The first live births via uterine transplant using deceased donors (UTx) occurred in Brazil in 2017[1] and in the United States in 2019.[2] Prior to that, living donors were the source of uteruses for transplant, with the first successful birth in Sweden in 2014, and the first successful birth in the US in 2017. This achievement in reproductive technology gives women with absolute uterine factor infertility (AUFI) the option to become a biological parent. In the US, 120,000 women of childbearing age are affected by AUFI.[3] Without UTx, their only option for having genetically related children is through gestational surrogacy. Since some religions and cultures prohibit the use of surrogates to achieve motherhood and surrogacy is illegal in many countries, some women would not otherwise have the chance to have biological children. For instance, China, Finland, Germany, Iceland, and other countries prohibit any form of commercial or altruistic surrogacy making adoption the only option for becoming a mother. However, in many cultures, biological ties are central to the understanding of the family. For example, in the Middle East, adoption is uncommon because biological connections are crucial.[4] Therefore, the only option these women would choose to become a mother is UTx. The exclusive value of UTx to these women is being able to experience pregnancy. Thus, UTx gives unique benefits to these women that adoption or surrogacy would not. The procedure entails surgery on a living or deceased donor to acquire the uterus. Then, the recipient undergoes transplantation followed by a course of immunosuppressive medication. After in vitro fertilization (IVF), the embryo is implanted into the transplanted uterus. If the pregnancy progresses, the child is delivered by C-section and the uterus is removed either simultaneously or later. This paper argues that both deceased and living donors should be permitted, while increased-risk donors should not be eligible. ANALYSIS l. Permitting Living Donors or Limiting all UTx to Deceased Donors The ethics of using a uterus from a deceased donor differs from using one from a living donor. The biggest concern for living donation is that it exposes the donor to unacceptable risks, especially considering that the procedure is elective and not life-saving. In other types of transplants, the sacrifice is warranted because the organ is needed to save the recipient's life. For instance, living kidney donations protect against kidney failure.[5] The uterine donor undergoes a four to eight-hour surgery to acquire the uterus for no potential health benefit to themselves or arguably, to the recipient.[6] UTx is not a life-saving procedure. Some argue that because there is no imminent threat to the health of patients with AUFI, it is unnecessary to expose live donors to risks of UTx. While treating AUFI is not technically medically necessary, many women find infertility debilitating to their physical and mental health. As a result, women want their infertility treated. Now that UTx with deceased donors has been successful, the ethical justification for continuing to allow living donation could be questioned. UTx from deceased donors cannot harm the donor and thus has a different overall risk-benefit calculation. It is reasonable to believe that opponents of living donation may view UTx from deceased donors as ethically permissible. From the public health and ethical perspective, retrieving uteruses from deceased donors is a preferable option for the following reasons: First, there is no medical risk to the donor; thus, public resources do not need to be allocated to resolving the potential complications from the procedure. Additionally, acquiring a uterus from a deceased donor takes less time than from a living donor.[7] Using deceased donors also decreases operating room visits compared to living-donor uterus acquisition, and allocates more time for the operating room to perform other procedures. However, without living donors, the pool of available uteruses for transplantation narrows. In 2017, there were 2,200 deceased female donors aged 18-47 in the US, defined as those willing to donate, not those with a procurable and usable uterus, or even a uterus at all.[8] 2,200 is an extremely low number of potential uterus donors considering that there are more than 120,000 women with AUFI in the US. Not every available uterus is suitable for donation; each must pass quality control. These donors could have had a hysterectomy, no pregnancies (having had a pregnancy makes the uterus more suitable for transplant), papillomavirus infection, or other conditions that would prevent them from being uterus donors.[9] Therefore, the number of potentially suitable uteruses from deceased donors is probably lower than 2,200. There is significant uterus scarcity. To expand the donor pool, living-donor transplants should be allowed to continue. Using living donors respects individual autonomy. The uterus does not serve a vital purpose and women who have had successful pregnancies and do not want to become pregnant again can donate without a concern for their own fertility. Because most living donors are related to the recipients, they will also benefit from this procedure since it would enable them to have family relationships, perhaps becoming an aunt or grandparent. By decreasing wait time, allowing living donors also would provide the option of UTx while women are younger and more likely to achieve pregnancy since the IVF would be more likely to succeed increasing the chances that UTx would result in a child. ll. Increased-Risk Donors To further expand the pool of donors, some favor making organs from “increased-risk” donors available to recipients. Increased-risk donors range from those with a history of IV drug use or certain sexual or behavioral histories.[10] The main risk associated with transplantation from increased-risk donors is the possibility of transmission of infections like HIV, hepatitis B, or hepatitis C. Whether the scarcity of transplantable uteruses makes it ethical to include increased-risk donors in the UTx donor pool, assuming there is still a scarcity once other qualified living donors are permitted depends on the risks and benefits. The organs of increased-risk donors are offered to patients for life-saving procedures such as a liver transplant.[11] For example, since the donor pool in South Africa is small, in one case, the best option was for a child to receive a partial liver transplant from his HIV-positive mother. The donation was approved to save the life. The risk of HIV infection, and the need for lifetime antiretroviral therapy paled in comparison to death due to the unavailability of a deceased or low-risk liver donor.[12] Yet, UTx is not a life-saving procedure. Because infertility treatment is not lifesaving, the risks do not outweigh the benefits. Increased-risk donations use the organs that otherwise may have been disposed of (or rejected by potential recipients) categorically even if a donor did not actually have the underlying disease like HIV, hepatitis B, or hepatitis C.[13] Yet increased-risk donations pose ethically unacceptable risks to the recipient and their fetus in the case of UTx. If the patient remained on the waitlist for a uterus transplant, she and the resulting fetus would forgo the risks associated with using an increased-risk donor. It is possible that being on a waitlist could be psychologically traumatizing for a patient. This does not justify the potential to expose the woman and possibly a fetus to HIV, or hepatitis B or hepatitis C if an increased-risk donor provided a uterus and had an undetected condition While infertility may be devastating to the women wanting UTx, UTx should not be treated as a life-saving procedure. Therefore, it is unethical to expand the donor pool to include increased-risk donors. lll. Potential Downsides of the Availability of Uterine Transplant The availability of UTx to the public may impose additional pressure on women affected by infertility to try an additional burdensome procedure before giving up genetic motherhood. In cultures where family ties are important, the spouse or family members may pressure women to undergo UTx for the benefit of having biological children. Moreover, it may add overall pressure on the women to become mothers and exacerbate the deficiency stigma on infertile women. Moreover, the availability of UTx may compromise the future of many children who are waiting for adoption. Adoption may start to be seen by others only as a last resort after attempting to have biological children. This is problematic because there are many already existing children who need parental love. These downsides can be addressed by assurances that women freely enter UTx. Counseling and assurances that women are acting of their own accord and not under duress or societal pressure can mitigate the downsides. The autonomy and the choice to engage in new assisted reproduction should not be dismissed out of a fear that women are choosing UTx for the wrong reasons. CONCLUSION UTx offers women with AUFI unique benefits like the experience of pregnancy and having children genetically related to them. A woman deciding whether to receive a uterus from a living or deceased donor, or not to undergo UTx at all should understand the risks and benefits, including the risk of the UTx not resulting in a viable pregnancy. Doctors or hospitals should decide whether to perform UTx on a case-by-case basis. Increased-risk donation that could expose the recipient and fetus to transmissible disease should be prohibited because the risks associated with increased-risk donation are not morally justified by UTx. Remaining on the transplant list would be safer. While increased-risk UTx should be prohibited, other living-donor procedures should be continued to widen the donor pool. Living-donor UTx will empower the donor since she will voluntarily make the decision to donate, helping another person. Women with infertility whose only chance to have a biological child should not be limited to uteruses supplied by deceased donors. [1] France 24, “First Baby Born after Uterus Transplant in France,” France 24 (France 24, February 17, 2021), https://www.france24.com/en/live-news/20210217-first-baby-born-after-uterus-transplant-in-france. [2] “For the First Time in North America, a Woman Gives Birth After Uterus Transplant From a Deceased Donor,” Health Essentials from Cleveland Clinic (Health Essentials from Cleveland Clinic, July 9, 2019), https://health.clevelandclinic.org/for-the-first-time-in-north-america-woman-gives-birth-after-uterus-transplant-from-deceased-donor/. [3] Max M. Maurer et al., “First Healthy Baby After Deceased Donor Uterus Transplantation: Birth to a New Era?” Transplantation 103, no. 4 (2019): pp. 652-653, https://doi.org/10.1097/tp.0000000000002627. [4] Yassari, N. “Adding by Choice: Adoption and Functional Equivalents in Islamic and Middle Eastern Law.” The American Journal of Comparative Law, 63(4), 927-962. Retrieved April 22, 2021, from https://www.jstor.org/stable/26425445 (Acknowledges that traditional Islamic law prohibits adoption but arguing jurisdictions have worked around the prohibition to create avenues toward adoption.) [5] Though some people might argue that dialysis would be an option, generally kidney transplants are justified by medical necessity and a transplant both saves the life and significantly improves quality of life compared to dialysis. [6] “Uterus Transplants: A New Door Opens,” Penn Medicine, April 29, 2019, https://www.pennmedicine.org/news/internal-newsletters/system-news/2019/may19/uterus-transplants-a-new-door-opens. [7] Niclas Kvarnström et al., “Live versus Deceased Donor in Uterus Transplantation,” Fertility and Sterility 112, no. 1 (2019): pp. 24-27, https://doi.org/10.1016/j.fertnstert.2019.05.029, 25. [8] Max M. Maurer et al., “First Healthy Baby After Deceased Donor Uterus Transplantation: Birth to a New Era?” Transplantation 103, no. 4 (2019): pp. 652-653, https://doi.org/10.1097/tp.0000000000002627, 653. [9] Max M. Maurer et al., “First Healthy Baby After Deceased Donor Uterus Transplantation: Birth to a New Era?” Transplantation 103, no. 4 (2019): pp. 652-653, https://doi.org/10.1097/tp.0000000000002627, 653. [10] Shelly Bansal et al., “Risky Business: Taking the Stigma Out of High-Risk Donation in Lung Transplantation,” The Annals of Thoracic Surgery 100, no. 5 (2015): pp. 1787-1794, https://doi.org/10.1016/j.athoracsur.2015.05.065, 1787. The Centers for Disease Control (CDC) define the high-risk donor if a person meets one or more of the following criteria: “1) men who have had sex with other men in the last 5 years, 2) a history of intravenous drug abuse, 3) persons who have hemophilia, 4) persons who have engaged in sex for money or drugs in the past 5 years, 5) persons who have engaged in sex with individuals who have high-risk behaviors or those that are suspected to have HIV, 6) anyone who has been exposed to HIV in the last 12 months, 7) inmates, and 8) children born to mothers who had HIV or mothers who met the criteria for high risk. [11] Jean Botha et al., “HIV and Solid Organ Transplantation: Where Are We Now,” Current HIV/AIDS Reports 16, no. 5 (April 2019): pp. 404-413, https://doi.org/10.1007/s11904-019-00460-7, 404. Harriet Rosanne Etheredge et al., “Needs Must: Living Donor Liver Transplantation from an HIV-Positive Mother to Her HIV-Negative Child in Johannesburg, South Africa,” Journal of Medical Ethics 45, no. 5 (2019): pp. 287-290, https://doi.org/10.1136/medethics-2018-105216. (A partial liver transplant was done from an HIV-positive mother to an HIV-negative child in South Africa in 2017). [12] Botha, et al. [13] David S. Goldberg and Josh Levitsky, “Transplanting Livers from HCV ‐Infected Donors into HCV ‐Negative Recipients: Promise but Mind the Pitfalls,” American Journal of Transplantation 19, no. 5 (December 2018): pp. 1264-1265, https://doi.org/10.1111/ajt.15193, 1264.

The London Mercury attained popularity and notoriety as the leading anti-modernist voice of the early 1920s. It reached more than 10,000 circulation by presenting itself as a voice of reason in an age of critical anarchy, and its material form communicated seriousness of mission, tasteful restraint, and allusion to the great Victorian quarterlies. This chapter argues that, through a combination of economic necessity and editorial eccentricity, the Mercury went on to posit solid, material objects—particularly fine and rare books, but also collectible furniture and historic churches—as loci of stable value. The Mercury shored up its readership by appealing to rare and fine book enthusiasts and the businesses that catered to them. Combined with its literary partisanship, which began to appear increasingly reactionary, this emphasis on high-end textual materiality implicitly but powerfully posited reading as an activity of the leisured and educated, book-buying as a hobby for those with ample disposable income. Its ethos of value-in-the-object reached its reductio ad absurdum in the early 1930s, in two special issues on book production and typography, in which the magazine effectively became an advertiser-cum-trade-journal for London’s high-end printing concerns.