Artículos de revistas sobre el tema "Counter-Intuitive Issues"

The counter-intuitive behavior where the permanent deflection of elastic-plastic beam come to rest in the opposite direction of the impulsive loading, normally appears and disappears abruptly, in certain small ranges of loading and structural parameters. One of the most important issues in the study of this phenomenon is the determination of the influence of different parameters. This work is aimed to study the effects of hardening in counter-intuitive dynamic behavior of elastic-plastic pin-ended beams under impulsive loading. This has been done by developing the proposed Galerkin numerical model and presenting a novel algorithm. The Galerkin method as well as the commercial finite element code ANSYS/LS-DYNA is applied to study this phenomenon. In order to account for the hardening effects in Galerkin method, a new algorithm is proposed. The time history curves for mid-span of the beam is studied in detail and the region of the occurrence of the counter-intuitive behavior is determined. Furthermore, using the finite element software, energy diagrams of the beam are also derived. It has been found that the counter-intuitive behavior is a phenomenon, which is very sensitive to loading, therefore it may appear with a little change in the amount of loading. The results also show that although both methods predict one continuous region of loading for the occurrence of this phenomenon in elastic-perfectly plastic beams, still there are two continuous distinct regions of loading, when considering the hardening effects, for this phenomenon. In addition, this anomalous behavior would occur in the proper ratios of kinetic to internal energy and when considering the linear hardening effects, the possibility of the occurrence of the counter-intuitive behavior exists in a wider domain of energy ratio.

The paper is focused on ethical issues of making decisions about cryopreserved embryos in the context of relationship break-up in the framework of the embryo’s legal status and the church’s stand on the matter. All these issues can be viewed as part of a broader problem of intuitive and rational foundations for decision-making when facing difficult situations in life. On the one hand, the stressful context of the situation implies intuitive-driven decision-making; on the other hand, assisted reproductive technologies are largely counter-intuitive. We describe the peculiarities of family psychotherapy with mixed-agenda couples going through a divorce who have joint cryopreserved embryos but disagree on what to do with them. We introduce a protocol for psychotherapeutic work in the situation when one partner wishes to continue with the fertility treatment and have a child while the other partner is determined to utilize joint embryos as unwanted biological material. In addition, we discuss emotional and social complications that may arise (guilt, unfaithfulness of one of the partners, other losses, and grieving).

Three issues are discussed: controllability of nonpoint nutrient loadings using watershed models; the sometimes counter intuitive results from eutrophication models from nutrient controls for coastal waters; and the potential significant interaction of improvement in habitat for suspension feeding bivalves. For the Chesapeake Bay watershed model, and for Limit of Technology (LOT) controls, a 16% and 45% reduction in nitrogen and phosphorus, respectively, is calculated. For the Bay, it is concluded that removal of phosphorus only is less effective than nitrogen in improving bottom water DO because of differential transport of nitrogen downstream. For the Delaware estuary, a significant decline in phytoplankton chlorophyll has been observed in the absence of any nutrient controls but in the presence of improved DO. A simple model is offered that hypothesized an increase in benthic bivalve filtration of overlying water as a result of improvement in DO.

Alan Carter's recent review in Mind of my Ethics of the Global Environment combines praise of biocentric consequentialism (as presented there and in Value, Obligation and Meta-Ethics) with criticisms that it could advocate both minimal satisfaction of human needs and the extinction of ‘inessential species’ for the sake of generating extra people; Carter also maintains that as a monistic theory it is predictably inadequate to cover the full range of ethical issues, since only a pluralistic theory has this capacity. In this reply, I explain how the counter-intuitive implications of biocentric consequentialism suggested by Carter (for population, needs-satisfaction, and biodiversity preservation) are not implications, and argue that since pluralistic theories (in Carter's sense) either generate contradictions or collapse into monistic theories, the superiority of pluralistic theories is far from predictable. Thus Carter's criticisms fail to undermine biocentric consequentialism as a normative theory applicable to the generality of ethical issues.

Recently, Sanders et al. have made the intriguing and counter-intuitive argument that the impact of the Falklands war on Conservative popularity was inconsequential. Their analyses raise important theoretical and methodological issues concerning the time-series analysis of party support. This present article contends that the stepwise regression procedures employed by Sanders et al. are misleading, particularly when predictor variables are highly intercorrelated. Box-Jenkins analyses demonstrate that the Falklands strongly influenced Conservative support, net of the effects of macroeconomic conditions and personal economic expectations. The significance of the latter variable in the models confirms Sanders et al.'s argument about the role of subjective economic variables in party popularity functions. Non-economic variables are also relevant, however, and popularity functions that model them correctly will enhance our understanding of both the economics and the politics of party support.

Purpose The authors construct asset portfolios comprising small-sized companies and value stocks that provide with higher returns for the UK market based on a three-factor model with incorporated behavioural features. The authors were able to demonstrate that value factor model is vulnerable to behavioural patterns, especially corporate fraud. In all of the above, the authors utilised a new proportional sorting methodology against the value ranking approach, commonly employed in empirical studies. Strong evidence is observed that portfolio performance based on various syntheses of allocated assets reveals counter-intuitive results related to the BE/ME, namely, that expected returns based on size and BE/ME produce significant errors and small firms retain consistently better returns. The reason might be the unusual accounting techniques many firms follow to receive extended capital after management decisions. The paper aims to discuss these issues. Design/methodology/approach The authors were able to demonstrate that value factor model is vulnerable to behavioural patterns, especially corporate fraud. In all of the above, authors utilised a new proportional sorting methodology against the value ranking approach, commonly employed in empirical studies. Strong evidence is observed that portfolio performance based on various syntheses of allocated assets reveals counter-intuitive results related to the BE/ME, namely, that expected returns based on size and BE/ME produce significant errors and small firms retain consistently better returns. The reason might be the unusual accounting techniques many firms follow to receive extended capital after management decisions. Findings Value factor model is vulnerable to behavioural patterns, especially corporate fraud. In all of the above, the authors utilised a new proportional sorting methodology against the value ranking approach, commonly employed in empirical studies. Strong evidence is observed that portfolio performance based on various syntheses of allocated assets reveals counter-intuitive results related to the BE/ME, namely, that expected returns based on size and BE/ME produce significant errors and small firms retain consistently better returns. The reason might be the unusual accounting techniques many firms follow to receive extended capital after management decisions. Overall, asset pricing models with embedded risk factors which entail either shares or dividends are logically circular behavioural simultaneities, thus invalid when tested and estimated by statistical methods as an outcome of the EMH. Originality/value In distinctive contrast to the recent literature, the authors show that the returns from a size factor model of small stocks tend to outperform big stocks especially in crisis periods. Moreover, the authors were able to demonstrate that value factor model is vulnerable to behavioural patterns, especially corporate fraud. In all of the above, the authors utilised a new proportional sorting methodology against the value ranking approach, commonly employed in empirical studies. Strong evidence is observed that portfolio performance based on various syntheses of allocated assets reveals counter-intuitive results related to the BE/ME, namely, that expected returns based on size and BE/ME produce significant errors and small firms retain consistently better returns. The reason might be the unusual accounting techniques many firms follow to receive extended capital after management decisions. Overall, asset pricing models with embedded risk factors which entail either shares or dividends are logically circular behavioural simultaneities, thus invalid when tested and estimated by statistical methods as an outcome of the EMH.

I will consider how we can assess the interests of critically ill children who will survive only while aggressive medical support is continued. If aggressive medical support is withdrawn, the child will die shortly afterwards. This is important because when the courts are asked to decide treatments, the standard is that decisions should be made in the best interests of the child. My claim is that this is not a coherent way to consider how some children in this situation should be treated. I will consider two separate aspects of this problem. First, I will argue that there is no objective best interests test and no immediate prospect that we will be able to develop one. Secondly, I will argue that best interests are not a coherent way to consider the interests of children who will die shortly after treatment is withdrawn. To reinforce this claim, I will describe an example of two children where acting in the child's best interests produces counter-intuitive conclusions.

Purpose The purpose of this paper is to explore the use and misuse of swearing in the workplace. Design/methodology/approach Using a qualitative methodology, the authors interviewed 52 lawyers, medical doctors and business executives in the UK, France and the USA. Findings In contrast to much of the incivility and social norms literatures, the authors find that male and female business executives, lawyers and doctors of all ages admit to swearing. Further, swearing can lead to positive outcomes at the individual, interpersonal and group levels, including stress-relief, communication-enrichment and socialization-enhancement. Research limitations/implications An implication for future scholarship is that “thinking out of the box” when exploring emotion-related issues can lead to new insights. Practical implications Practical implications include reconsidering and tolerating incivility under certain conditions. Originality/value The authors identified a case in which a negative phenomenon reveals counter-intuitive yet insightful results.

AbstractAdvancements in connectivity and telecommunications have redefined the ways people access information and services. The 5th Generation of telecom technology which is set to open up new avenues and opportunities have but stirred up a series of escalating tensions between two mighty powers in global politics- the US and China. While 5G offers an array of options for global trade and co-operation to flourish, it has generated counter-intuitive results, at least temporarily, with the US adopting a protectionist standpoint to contain the Chinese dominance in the telecom sector, citing security concerns. The US lobbying against Chinese vendors, particularly Huawei, has generated uncertainty among countries on the adoption and deployment of equipment provided by the firm. The paper attempts to comprehend the issues revolving around Huawei, its extent of influence, the global impact of US sanctions and to explore the ways forward for countries like India.

It is a commonly held view that democracy is better at safeguarding environment while autocracy is predatory in nature, and is thus insensitive towards environment. However, others argue that democracy leads to environmental degradation. We revisit this contentious relationship between regime type and environment degradation in the context of deforestation. Using panel data on 139 countries during the 1990–2012 period, we find that democracy is associated with lower levels of forest coverage. Although our results appear counter-intuitive, further analyses reveal the positive effect of democracy on forest area coverage is conditional upon the level of economic development. Roughly, at per capita income of about US$8200, the impact of democracy on forest coverage becomes positive. Our results suggest that a democratic government’s priority to tackle environmental problems depends on its level of economic development. These results also highlight the fundamental reason as to why there is a lack of coordinated effort between developing and developed countries in addressing environmental issues.

Clarifying the nature of the quantum state |Ψ⟩ is at the root of the problems with insight into counter-intuitive quantum postulates. We provide a direct—and math-axiom free—empirical derivation of this object as an element of a vector space. Establishing the linearity of this structure—quantum superposition—is based on a set-theoretic creation of ensemble formations and invokes the following three principia: (I) quantum statics, (II) doctrine of the number in the physical theory, and (III) mathematization of matching the two observations with each other (quantum covariance). All of the constructs rest upon a formalization of the minimal experimental entity—the registered micro-event, detector click. This is sufficient for producing the ℂ-numbers, axioms of linear vector space (superposition principle), statistical mixtures of states, eigenstates and their spectra, and non-commutativity of observables. No use is required of the spatio-temporal concepts. As a result, the foundations of theory are liberated to a significant extent from the issues associated with physical interpretations, philosophical exegeses, and mathematical reconstruction of the entire quantum edifice.

The supervisory control of unmanned vehicles is likely to be an important form of next-generation human-machine interaction. Although the effective design of control interface is critical for high-performance human-robot teams, there is little framework beyond general design principles in the Human Factors discipline. The main challenge is to find an optimal balance between knowledge-driven control functions and intuitive maneuvers. In general, the supervisory control of unmanned vehicles requires its operator to map the vehicle’s motion parameters with the set of control functions implemented in an interface. Due to the complexity of the control functions and underlying domain-specific knowledge, it usually takes significant time and efforts to learn the mapping relationship and familiarize oneself with the interface. In this regard, intuitive control interface is an obvious virtue that can save the cost of learning the interface, as well as acceptance by a larger group of users. With increasing types and numbers of unmanned vehicles/robots, a lack of intuitiveness can bring about substantial usability issues, including the cost of learning how to control a new vehicle, and the cost of switching to different types of vehicles. Despite the needs, the notion of intuitive control has little theoretical foundation, thus, difficult to implement through design practices. It is the ultimate goal of the current research to generate design principles that balance between knowledge-driven control and intuitive control by establishing an analytic framework of cognitive task monitoring. The analytic framework intends to estimate the cognitive processing underlying a sequence of control actions, thereby, provides empirical evidence of intuitiveness versus knowledge-dependency in control. The current research uses a Bio-inspired Underwater Vehicles (BUV) to apply the analytic framework under a variety of operational scenarios to monitor the operator interaction. To evaluate the degree of intuitiveness versus knowledge-dependency, the existent interface built in LabVIEW (Ver. 2017, National Instruments, Corp., Austin, TX) is being tested on a group of experts and novices under a variety of task scenarios. As a result, the current interface is evaluated regarding the cost of learning, i.e. the degree of reliance on knowledge, and the cost of switching to different control functions, i.e. the degree of counter-intuitiveness. Finally, the analytic outcomes lead to the redesign of the interface.

Several alternative seismic retrofit and strengthening solutions have been studied in the past and adopted in practical applications ranging from conventional techniques, utilizing braces, jacketing or infills, to more recent approaches such as supplemental damping devices or advanced materials (e.g. Fibre Reinforced Polymers, FRP, or Shape Memory Alloys, SMA). A series of controversial issues are implicit in the complex decision-making process of seismic retrofit, where both rational and counter-intuitive solutions can satisfy some of the most critical aspects of multi-level performance-based seismic retrofit criteria. Interesting and fascinating suggestions and lessons can be obtained by reviewing the current trends in new design (i.e. innovative solutions for the future generation of buildings systems) as well as the architectural solutions used by the ancients. While walking this “bridge of knowledge” of our cultural heritage with the critical eyes of a curious and passionate observer, we can observe surprising commonality in engineering problems and their successful (and recently attempted) solutions. Understanding and implementing this heritage could lead to a uniquely stable platform for major breakthroughs in the development of “new solutions” in seismic design and retrofit.

The aim of this article is to reconstruct and analyse the ideas of self-government and decentralisation present in the thought of a leading representative of anarcho-capitalist libertarianism, Hans-Hermann Hoppe. In the previous research on the history of political thought concerning local government, there is no study that would concern the attitude of libertarianism to local communities. In the study of libertarianism, in turn, as well as in libertarian thought itself, the issues of self-government, decentralisation or local government are rather a side issue, absent in the course of the main considerations. The counter-intuitive nature of libertarianism as a doctrine that advocates an anarcho-capitalist order, which excludes the existence of state institutions, also argues in favour of addressing the title topic. Contrasting the anarcho-capitalist view of self-government and decentralisation with the contemporary dominant understanding of local government may contribute to enriching the discussion within normative local government theory with new conclusions and perspectives. This article, due to the limited scope of the research, is only a contribution to further studies on the problem of self-government and decentralisation in libertarian thought.

Ablative-cooled hybrid rockets could potentially combine a similar versatility of a liquid propulsion system with a much simplified architecture. These characteristics make this kind of propulsion attractive, among others, for applications such as satellites and upper stages. In this paper, the use of hybrid rockets for those situations is reviewed. It is shown that, for a competitive implementation, several challenges need to be addressed, which are not the general ones often discussed in the hybrid literature. In particular, the optimal thrust to burning time ratio, which is often relatively low in liquid engines, has a deep impact on the grain geometry, that, in turn, must comply some constrains. The regression rate sometime needs to be tailored in order to avoid unreasonable grain shapes, with the consequence that the dimensional trends start to follow some sort of counter-intuitive behavior. The length to diameter ratio of the hybrid combustion chamber imposes some packaging issues in order to compact the whole propulsion system. Finally, the heat soak-back during long off phases between multiple burns could compromise the integrity of the case and of the solid fuel. Therefore, if the advantages of hybrid propulsion are to be exploited, the aspects mentioned in this paper shall be carefully considered and properly faced.

The post-apartheid regime introduced reforms in the labor law of South Africa. The reforms aimed to redress inequality among workers regardless of gender. The article engages policies and labor laws under the Labor Relations Act 66 of 1995, to an association of trade unions’ rights. Specifically, the labor laws aspect that deals with equal pay was examined for women workers to understand the dimension of gender equality in the labor market of South Africa after 1994. Inequality in pay gaps for professional women across all sectors of the economy is yet to be unraveled. The study explores pay differentiation in the workplace from the dimension of policy review. Concepts of fairness, equity, and the legal framework of South Africa were explored in terms of working conditions and equal pay implementation (Matotoka & Odeku, 2022). The phenomenology approach was used in this study to understand the issues of pay gaps and career experiences of professional women. The findings are counter-intuitive. The analysis reveals the distance between equality policy and conflicting organizational cultures resulting in continued inequality experiences for professional women. This paper contributes to an understanding of corporate law and governance in terms of inequality and social injustice in post-apartheid South Africa.

AbstractThe data-set of the casualties of terrorist attacks in the Years of Lead in Italy is analyzed in order to empirically test theoretical open issues about terrorist activity. The first is whether Richardson’s law holds true when the scale is narrowed down from global to only one epoch of domestic terrorism in a single country. It is found that the power law is a plausible model. Then, the distribution of the inter-arrival times between two consecutive strikes is investigated, finding (weaker) indications that also for this parameter a power law is a plausible model and that this is the result of non-stationary dynamics of terrorist activity. The implications of this finding on the models available today for explaining a power law in the severity of attacks are then discussed. The paper also highlights the counter-intuitive implications that a power law distribution of the waiting times has for a State inferring the time to the next strike from the observation of the time already elapsed since the previous one. Further, it is shown how the analysis of the inter-arrival times provides estimates about the temporal evolution of terrorist strength that can help discriminating among competing hypotheses derived from qualitative analysis. Finally, a simplified mathematical model of the policy decision-making process is constructed to show how the nature of power laws biases the prioritizing of the policy agenda and the consequent allocation of resources to concurring issues. It is shown how the bias causes systematical relative underfunding of policy issues whose severity follows a power law distribution and that this trend is likely to persist until a major event will reverse the behavior of the decision-maker, then causing relative overfunding.

Teaching science concepts for conceptual understanding has its challenges. Bringing about conceptual change in the science classroom can be difficult because most concepts are complicated and often counter-intuitive in the teaching and learning of science concepts. A review of the literature indicates that the conceptual change model, CCM can be an effective teaching technique in addressing misconceptions and improving conceptual understanding when it comes to science instruction. The aim of this research was to find out the effect of the conceptual change model on pre-service teachers’ conceptual understanding regarding the topic of forces and motion. Using data from tests and questionnaires, the research questions were answered by quantitatively analyzing the collected data. The analysis revealed that there is a statistically significant correlation between the conceptual change model and the conceptual understanding of the pre-service teacher participants. Overall, the results provide evidence in support of the effectiveness of the conceptual change model, CCM in addressing misconceptions and promoting conceptual understanding of forces and motion among the pre-service teacher participants that volunteered for this research. The results also indicate that the CCM is a teaching model which must be considered by science educators and teachers as they seek to address issues related to misconceptions and conceptual understanding in the teaching of science topics. Keywords: conceptual change, conceptual change model, conceptual understanding, misconceptions, pre-service teachers, science education

In his book “Medical Philosophy: Conceptual issues in Medicine”, Mario Bunge provides a unique account of medical philosophy that is deeply rooted in a realist ontology he calls “systemism”. According to systemism, the world consists of systems and their parts, and systems possess emergent properties that their parts lack. Events within systems may form causes and effects that are constantly conjoined via particular mechanisms. Bunge supports the views of the evidence-based medicine movement that randomized controlled trials (RCTs) provide the best evidence to establish the truth of causal hypothesis; in fact, he argues that only RCTs have this ability. Here, we argue that Bunge neglects the important feature of patients being open systems which are in steady interaction with their environment. We show that accepting this feature leads to counter-intuitive consequences for his account of medical hypothesis testing. In particular, we point out that (i) the confirmation of hypotheses is inherently stochastic and affords a probabilistic account of both confirmation and evidence which we provide here; (ii) RCTs are neither necessary nor sufficient to establish the truth of a causal claim; (iii) testing of causal hypotheses requires taking into account background knowledge and the context within which an intervention is applied. We conclude that there is no “best” research methodology in medicine, but that different methodologies should coexist in a complementary fashion.

The most extensive research areas in the food environment literature include identifying vulnerable dietary environments and studying how these environments affect eating behaviors and health. So far, research on people’s willingness to pay (WTP) for residing in different types of food environments is limited. Therefore, this study aims to estimate WTP for different types of food environments by using spatial hedonic pricing models. The empirical application applies to the Canadian city of Edmonton. The results show that people are willing to pay a premium to live in neighborhoods with poor access to supermarkets and grocery stores (food-desert type) and neighborhoods with excessive access to fast-food restaurants and convenience stores (food-swamp type). Why do rational people prefer to live in disadvantaged food environments? The seemingly counter-intuitive result has its rationality. The premium paid to live in food-desert type environment may reflect people’s dislike of noise, traffic jams, and potential safety issues brought by supermarkets and grocery stores. The WTP for living in food-swamp type environment may reflect people’s preference for convenience and time-saving brought by fast-food consumption in modern urban society. Additionally, the inability of low-income families to afford healthy food may be a deeper reason for choosing to live in neighborhoods with excess access to fast food. To improve the eating environment and encourage healthy lifestyles, the government can encourage healthier fast-food restaurants, provide grocery shopping vouchers, and promote community garden projects.

Purpose In recent years, “servitization” has been studied extensively; however, as studies of the impact of servitization on firm performance offer mixed results, the conditions under which the relationship between servitization and performance becomes more significant are contested in the literature. These mixed results have led to the term “service paradox.” The paper aims to discuss these issues. Design/methodology/approach This study investigates servitization in the assembly industry based on a multi-country survey covering 539 industry plants in 22 countries. Findings The study contributes to the research on servitization by adding a contextual perspective to this relationship, taking into account level of development of the country in which a firm is located. Besides confirming the correlation between the servitization and performance, our study unveils a counter-intuitive result: a medium level of development of the country in which a firm is based corresponds to a stronger relationship between servitization and firm performance, whereas higher levels of development seem to diminish the increase in performance. Social implications This study balances out the focus in servitization on advanced economies and help to unveil its benefits in developing countries. Fostering servitization in developing economies can lead to social impact resulting from job shifts from manufacturing to service and the correlated implications for workers’ training and higher motivation experienced in service-based jobs. Originality/value Our study unpacks the “service paradox” and indicates that industry plants in developing countries can still harness the benefits of being first-movers, whereas, in developed countries, servitization may have become an order qualifier rather than a factor of differentiation.

AbstractOne prominent feature of analytic metaphysics in the second half of the twentieth century was the revival of metaphysical debate over modality, and in this paper I suggest that a particular position that emerged within this debate, ‘modal actualism’, bears a striking resemblance to the way that Hegel discusses modal notions in the final chapter of Book 2 of the Science of Logic, ‘Wirklichkeit’ or ‘Actuality’. Modal actualists opposed David Lewis’s counter-intuitive claims about the existence of alternate possible worlds, and aimed to reconcile the reality of alternate possibilities with the common-sense idea of the actual world as all there is. Like Hegel in the chapter ‘Actuality’, they thus argue that possible alternatives to the actual world must, somehow, exist within the actual world. Here I approach these issues via the ideas of John N. Findlay who, in the 1950s, had attempted to reintroduce Hegel into an Anglophone philosophical culture, but who also influenced the later development of modal actualism via his influence on the modal logician, Arthur Prior. Like certain actualists, Findlay distinguished between two modes of predication in order to distinguish, but relate, judgements about the actual from those about the possible. This predicative dualism is strikingly similar to the way Hegel distinguishes two types of predication in his treatment of judgement in Book 3 of the Science of Logic. Reading Hegel’s dualistic account of judgement structure against this background enables us to see how it was meant to provide a logical framework for the ‘actualist’ metaphysics he earlier sketched in the chapter, ‘Actuality’.

This is a study on the tangential flow and advective mixing of viscoplastic fluids (Bingham plastics) between two eccentric, alternately rotating cylinders. Two geometrical configurations and various rotation modes are considered for a relatively large range of the yield stress. The hp-type finite element method with the mixed formulation is used to solve for the steady velocity and pressure fields. The bi-viscosity and the Papanastasiou models agree quantitatively with each other in predicting the velocity fields and the practically unyielded zones. However, the Papanastasiou model is more robust and economic than the bi-viscosity model in the computation using Newton iteration. In the steady flows, in addition to the motionless zones, we have discovered some plugs with rigid rotation, including rotating plugs stuck onto the outer cylinder and rotating, even counter-rotating, plugs disconnected from both cylinders. The unsteady, periodic flow is composed of a sequence of the steady flows, which is valid in the creeping flow regime. The characteristics of advective mixing in these flows have been studied by analysing the asymptotic coverages of a passive tracer, the distributions of the lineal stretching in the flow and the variations of the mean stretching of the flow with time. The tracer coverage is intuitive but qualitative and, occasionally, it depends on the initial location of the tracer. On the other hand, the distribution of stretching is quantitative and more reliable in reflecting the mixing characteristics. Interestingly, the zones of the lowest stretching in the distribution graphs are remarkably well matched with the regular zones in the tracer-coverage graphs. Furthermore, the mixing efficiency proposed by Ottino (1989) is used to characterize the advective mixing in the two geometrical configurations with various rotation modes. It is important to realize that, for plastic fluids, a major barrier to effective mixing is the unyielded fluid plugs which are controlled by the yield stress and geometrical configurations. Therefore, when designing an eccentric helical annular mixer it is important to pay attention first to the geometric issues then to the operating issues.

Purpose The purpose of this paper is to point to some emerging workplace issues relating to the increasing collaboration between human and robot workers. As the number of human workers shrinks and that of robots increases, how will this change the dynamics of the workplace and human worker motivation? Design/methodology/approach The approach of this paper is to examine recent academic, business and media writings on the subject of artificial intelligence and robotics in the workplace to identify gaps in our understanding of the new hybrid work environment. Findings What the author has found is that although there are numerous voices expressing concerns about the replacement of human workers by robots, there has not as yet been a substantive study of the impact on human workers of sharing their work life with robots in this environment. Research limitations/implications The findings in this paper are limited by the fact that they are drawn from a review of the secondary literature rather than from primary research and are therefore speculative and anecdotal. Practical implications The practical implications of the findings are to suggest that it is time to establish a systematic and standardized method for analyzing and measuring the impact on human workers of operating in an environment increasingly populated by automated co-workers. Social implications The author suspects that the social implications will be to suggest that as a human society we will need to establish psychologically and culturally valid means for coping with this new work environment, and the author believes some of the findings may well prove counter intuitive within the social context of work. Originality/value The author does not believe there is any substantial work addressing the social, psychological or cultural implications of humans working besides robots on a daily basis.

Purpose: This article tests own credit risk accounting under Modigliani-Miller theory to determine whether there is a fundamental fallacy in the unsolved issue of counter-intuitive results. Design/methodology/approach: A system of equations derived from the MM theorem to own risk. Findings: Solutions to the wealth transfer hypothesis. Parameters of issuer and holder that nullify own credit risk gain/loss and impairment loss/gain. A theoretical framework is developed to reconcile accounting to Modigliani-Miller theory. If the MM theory is true, as generally it is held to be, the system of equations shows that the recognition of own credit gain or loss would arise from different accounting measurement bases of liability own risk versus assets impairment, and by not reflecting the rebound effect in liability fair value measurement, in both cases not a faithfully representation of the substance of the facts and circumstances. The former would require a re-alignment between impairment and financial liability measurement rules. The latter would require a rethinking of fulfillment vs. fair value measurement to these liabilities. In addition, given the tenet that the accounting does not recognize shareholder wealth transfer, the current financial performance dilemma can be solved by recognizing in equity the concept of capital maintenance adjustment. Originality: Rare, if not unique, innovative direct application of MM paradigm to own risk. Implications: Significant contribution to the debate on performance and OCI, counter-intuitive results and accounting mismatch, fulfilment value versus fair value, incomplete recognition of contemporaneous asset value, and the definition of income in the Conceptual Framework.

Morality meters are a commonly used mechanic in many ethically notable video games. However, there have been several theoretical critiques of such meters, including that people can find them alienating, they can instrumentalise morality, and they reduce morality to a binary of good and evil with no room for complexity. While there has been much theoretical discussion of these issues, there has been far less empirical investigation. We address this gap through a qualitative study that involved participants playing a custom-built visual novel game ( The Great Fire) with different intuitive and counter-intuitive morality meter settings. Overall, we found that players’ attitudes towards the morality meter in this game was complex, context sensitive and variable throughout gameplay and that the intuitiveness of the meter encouraged participants to treat the meter more ‘as a moral guide’ that prompts reflection and less ‘as a score’ to be engaged with reactively.

Modelling techniques developed 40 years ago to gain insight into the issues of energy supply security remain powerful even as the focus of energy technology policy analysis has shifted to consider new problems and research methods more closely linked to pressing environmental challenges. Dynamic modelling continues to be of merit and indeed it has the potential to provide helpful perspectives on contemporary problems such as climate change and the Net Zero transition. This work seeks to help revive system dynamics modelling of the global oil market. The SD-based analysis used in this paper facilitates a rational representation of physical stocks and flows as well as causal linkages that drive decision-making in the global oil system. The use of SD provides insights (intuitive and counter-intuitive) into the macro-level non-linear dynamics of global oil exchanges and permits assessment of the potential impacts of future changes in system behaviour. The model exhibits damped oscillations in oil prices, broadly consistent with real market behaviours. The results further illustrate the resilience of market dynamics in the phase of extreme supply side shocks and reveal the ability of System Dynamics to simulate and model such effects even beyond the point of market failure.

Abstract We integrate Dung’s argumentation framework with a topological space to formalize Clark’s no false lemmas theory for solving the Gettier problem and study its logic. Our formalization shows that one of the two notions of knowledge proposed by Clark, justified belief with true grounds, satisfies Stalnaker’s axiom system of belief and knowledge except for the axiom of closure under conjunction. We propose a new notion of knowledge, justified belief with a well-founded chain of true grounds, which further improves on Clark’s two notions of knowledge. We pinpoint a seemingly reasonable condition which makes these three notions of knowledge collapse into the same one and explain why this result looks counter-intuitive. From a technical point of view, our formal analysis driven by the philosophical issues reveals the logical structure of the grounded semantics in Dung’s argumentation theory.

Abstract Drug-induced liver injury (DILI) is one of the most significant concerns in medical practice but yet it still cannot be fully recapitulated with existing in vivo, in vitro and in silico approaches. To address this challenge, Chen et al. [ 1] developed a deep learning-based DILI prediction model based on chemical structure information alone. The reported model yielded an outstanding prediction performance (i.e. 0.958, 0.976, 0.935, 0.947, 0.926 and 0.913 for AUC, accuracy, recall, precision, F1-score and specificity, respectively, on a test set), far outperforming all publicly available and similar in silico DILI models. This extraordinary model performance is counter-intuitive to what we know about the underlying biology of DILI and the principles and hypothesis behind this type of in silico approach. In this Letter to the Editor, we raise awareness of several issues concerning data curation, model validation and comparison practices, and data and model reproducibility.

Abstract Applications of evolutionary algorithms (EAs) to real-world problems are usually hindered due to parameterisation issues and computational efficiency. This paper shows how the combinatorial effects related to the parameterisation issues of EAs can be visualised and extracted by the so-called compass plot. This new plot is inspired by the traditional Chinese compass used for navigation and geomantic detection. We demonstrate the value of the proposed compass plot in two scenarios with application to the optimal design of the Hanoi water distribution system. One is to identify the dominant parameters in the well-known NSGA-II. The other is to seek the efficient combinations of search operators embedded in Borg, which uses an ensemble of search operators by auto-adapting their use at runtime to fit an optimisation problem. As such, the implicit and vital interdependency among parameters and search operators can be intuitively demonstrated and identified. In particular, the compass plot revealed some counter-intuitive relationships among the algorithm parameters that led to a considerable change in performance. The information extracted, in turn, facilitates a deeper understanding of EAs and better practices for real-world cases, which eventually leads to more cost-effective decision-making.

This essay offers a summary of the impact of COVID-19 and efficacy of the responses in Latin America and the Caribbean, with a particular focus on Perú, México, and Cuba. Because so much has already been written on COVID-19, the goal of this article is to move beyond what has already been said, providing a briefing on what has been most unusual and counter-intuitive regarding the pandemic in the region. Focusing on Perú, México, and Cuba allows the spotlighting of several critical issues. Cuba, with a model public health care system and successful bio-tech sector, was largely spared the first wave of the pandemic, only to be severely affected by the Omicron variants. Perú and México have suffered during the pandemic the very worst excess mortality rates in the world. This essay explores these matters, explaining how a lethal confluence of negative forces came together with deadly consequences for the people of Latin America and the Caribbean.

In the article, Twin pregnancy, fetal reduction and the ‘all or nothing problem’, I argued that there is a moral problem in multifetal pregnancy reduction from a twin to a singleton pregnancy (2-to-1 MFPR). Drawing on Horton’s original version of the ‘all or nothing problem’, I argued that there are two intuitively plausible claims in 2-to-1 MFPR: (1) aborting both fetuses is morally permissible, (2) aborting only one of the twin fetuses is morally wrong. Yet, with the assumption that one should select permissible choice over impermissible choice, the two claims lead to a counter-intuitive conclusion: the woman ought to abort both fetuses rather than only one. It would be odd to promote such a pro-death view. Begović et al discuss my article and offer insightful criticism, claiming, that there is no ‘all or nothing problem’ present in 2-to-1 MFPR. In this short reply, I respond to some of their criticism.

AbstractProbability hesitation fuzzy sets(PHFSs) have been paid increasing attention in the fuzzy domain nowadays, and correlation coefficient is becoming an important research content in fuzzy data analysis, many scholars have been conducted relevant researches on it. However, the existing correlation coefficients between PHFSs have some limitations, such as not considering the number of membership degrees and having counter-intuitive phenomenon to some extent. Therefore, we propose the mixed correlation coefficient between PHFSs. To begin with, we give the concepts of the average, variance, and length ratio of PHFE to illustrate the integrity, distribution, and length. Then, we define the average, variance, and length three correlation coefficients respectively on the above basic concepts. Furthermore, we construct the mixed correlation coefficient through combining these basic correlation coefficients, and extend to weighted form in addition, which addresses the issues of the available correlation coefficients. Finally, we utilize proposed correlation coefficient to analysis problems of data association and decision making. The effectiveness and rationality of the proposed method is illustrated at length.

Purpose This study aims to examine the resignations of Indian audit committee directors after a systemic shock (failure of Satyam Computer Services Ltd.). Design/methodology/approach The authors develop the research questions based on interviews with company directors and audit partners, in addition to economic theory. The authors then use archival data to test the research questions. Findings The authors find that social and peer pressure is a very important factor in explaining such departures and provides the basis for some counter-intuitive empirical results, for example, directors were less likely to resign from companies audited by Indian affiliates of PricewaterhouseCoopers even though Satyam was audited by one such auditor and ownership by founding families was not associated with director departures. Research limitations/implications Going beyond economic theory and analyzes can be useful in examining issues related to corporate boards and audit committees. Practical implications Regulators should consider requiring disclosure about director attendance percentages, in addition to the number of meetings, at audit committee – and, perhaps, other board sub-committee – meetings. Social implications Caution is warranted when using results from the USA and other Anglo-Saxon countries to address governance-related issues in India or other Asian countries. Originality/value A triangulation of economic theory and societal norms enables us to gain valuable insights about the resignations of audit committee directors in India.

Social and cultural concepts are often problematic to teach to students academically. These concepts often seem abstract, dry, detached, and counter-intuitive to students' experiences. This is particularly the case in teaching concepts related to Diversity (DEIB), including issues related to Colonialism, Slavery, Ethnicity, Social Class, Gender, Marginalization, etc.). Teaching these difficult social concepts through the embodied, cultural practices, such as Music and Hispanic Dance, makes these concepts more approachable, less threatening, non-confrontational, more relevant, and more tangible to students. Theory and research continues to point to the richness of embodied learning (English, Johnson, Mead, Minton, Sloat & Faber). Evidence indicates that embodied learning makes academic content more "absorbable", as well as making information more resilient, more memorable, and more meaningful to students. Embodied activities (such as Dance) stimulate the entire brain, create new neurons, and make connections between previously learned material and new material (Hannah, Minton). Relating content to the human body makes information more meaningful and relevant (English, Johnson). Additionally, approaching difficult social concepts through the lens/focus of Dance and Music, makes them more neutral and more enjoyable to learn about, increasing students' enjoyment, interest, focus, concentration, and understanding. Similarly, Dance can be used to teach language and cultural concepts. We are currently in the process of doing preliminary survey research to give us more feedback about what students remember learning in the Hispanic Dance Sessions. This poster is a preview of that survey data. All surveys indicated that some learning occurred.

Abstract Background During the mid-2000's, reductions in the population intake of trans fat and sodium were commitments of the Government of Canada to reduce population risk for chronic disease. During the policy making process, various stakeholders interpreted and applied evidence in a range of ways to suit their interests. Media as a stakeholder has a powerful role in shaping both political will and public opinion. Methods A media analysis was conducted from 2004 - 2013 to access how trans fats and sodium reduction was portrayed in the Canadian media. Qualitative thematic analysis captured key subject areas including political ideology, personal responsibility/freedoms, industry tactics, evidence updates/disputes and health harms. Overall tone was assessed to be neutral, opposed or in favour of policy regulation. The number of quotes from key stakeholders contributed to the tone classification. Quantitative assessments compared the tone between trans fat and sodium cases. Results Trans fat and sodium were portrayed very differently by the media. Preliminary results show that trans fat was depicted as a harmful industry ingredient, used to extend profits at the expense of public health. On the other hand, communications around sodium research and evidence was not consistent. Media often pitted members of the scientific community against each other and reported on new studies that were outliers to the evidence base. Conclusions The media has an important role to play in shaping public perspectives on nutrition issues and related policy development. The media's mixed messages on sodium reduction may have contributed to the lack of political will and government's policy inaction. Public health practitioners and researchers should consider building in knowledge translation strategies into nutrition advocacy campaigns and research releases. Without these important strategies, the media's framing of nutrition issues could be counter-intuitive to public health aims. Key messages Media seems to have played a key factor in the the development of both trans fat and sodium reduction policies in Canada. Framing of nutrition research results and advocacy messages should align with public health policy goals.

AbstractDespite the consensus that the transition to renewable energy is a process that encompasses institutional, regulatory, technical, political, social, and cultural aspects, such issues have rarely been addressed in a comprehensive way. This study explores the determinants of renewable energy production (REP), focusing on institutional and socio-technical aspects. We employ a panel vector autoregressive (PVAR) model to test dynamic relationships for the period 1990–2015 among several variables, as have emerged in the literature: REP, policy stringency, public awareness, lobbying, education, controlling for income and energy imports. Focusing indiscriminately on 18 European Union (EU) member states, the results show that environmental policy stringency does not influence REP, while income and education impact negatively. This evidence is counter-intuitive, and would be surprising if we did not consider the strong heterogeneity between countries. EU member states are engaging in energy transition at different speeds, depending on their individual starting point: this differs from country to country in terms of installed capacity and energy security. Moving from the recent European Green Deal, we divide the sample into two panels based on energy imports to account for different starting points: countries less active on the production side (that depends particularly on energy imports), and countries more active on the production side. Results for the first panel show that an increase in policy stringency would lead to a decrease in lobbying and an increase in REP. Policy efforts must be clearly established and consistently preserved to support REP, at least if there are increasing returns to exploit. Results for the second panel show that lobbying negatively affects the transition to REP, while an increase in public awareness will promote an increase in REP. Therefore, priority should be given to the ‘social’ aspect, and policymakers should increase efforts to reduce the proportion of energy generated from oil, natural gas, coal, and nuclear fuel.

Abstract Background The concept of Pythagorean fuzzy sets (PFSs) is an utmost valuable mathematical framework, which handles the ambiguity generally arising in decision-making problems. Three parameters, namely membership degree, non-membership degree, and indeterminate (hesitancy) degree, characterize a PFS, where the sum of the square of each of the parameters equals one. PFSs have the unique ability to handle indeterminate or inconsistent information at ease, and which demonstrates its wider scope of applicability over intuitionistic fuzzy sets. Results In the present article, we opt to define two nonlinear distances, namely generalized chordal distance and non-Archimedean chordal distance for PFSs. Most of the established measures possess linearity, and we cannot incorporate them to approximate the nonlinear nature of information as it might lead to counter-intuitive results. Moreover, the concept of non-Archimedean normed space theory plays a significant role in numerous research domains. The proficiency of our proposed measures to overcome the impediments of the existing measures is demonstrated utilizing twelve different sets of fuzzy numbers, supported by a diligent comparative analysis. Numerical examples of pattern recognition and medical diagnosis have been considered where we depict the validity and applicability of our newly constructed distances. In addition, we also demonstrate a problem of suitable medicine selection for COVID-19 so that the transmission rate of the prevailing viral pandemic could be minimized and more lives could be saved. Conclusions Although the issues concerning the COVID-19 pandemic are very much challenging, yet it is the current need of the hour to save the human race. Furthermore, the justifiable structure of our proposed distances and also their feasible nature suggest that their applications are not only limited to some specific research domains, but decision-makers from other spheres as well shall hugely benefit from them and possibly come up with some further extensions of the ideas.

PurposeThere is a growing consensus about the role of communication in facilitating employees' acceptance of and support for organizational change initiatives. However, little is known about why communication breakdowns occur during change or how change recipients' cultural values can influence the effectiveness of communication in this context. The study addresses this gap.Design/methodology/approachThe authors develop a theoretical framework that links four purposes of communication during change—disrupting, envisioning, legitimizing, and co-creating—to change recipients' cultural orientations. The authors also develop propositions that highlight how change agents' cultural sensitivity influences the relationship between communication purpose and the change readiness of change recipients.FindingsThe study implies that greater awareness and consideration of cultural values can reduce the likelihood of communication breakdowns and promote greater acceptance of and support for change initiatives. The authors conclude by discussing the implications of their theoretical framework for micro-level perspectives on change.Practical implicationsAlthough failures to change have in the past been linked to poor communication efforts by change agents, less is known about how or why communication breakdowns occur from the perspective of change recipients. The framework teases out issues related to the “what”, ‘how”, and “why” aspects of communication and offers prescriptions on the best approaches to communicate change.Social implicationsDespite the rise of multicultural workforces and a recognition of the role played by cultural values in influencing leadership practices across cultures, theories of change have neglected these elements. Effective change efforts not only help enable economic and social renewal, they also enable the well-being of employees. Additionally, many change initiatives in the modern era have social implications (e.g. enhancing sustainability, inclusion and diversity).Originality/valueA key contribution is a synthesis of different bodies of literature that have developed separately from each other. The authors offer some nuanced and counter-intuitive insights into what makes communication effective during change and identify culturally sensitive communication as an antecedent of change readiness.

PurposeThere is a growing consensus about the role of communication in facilitating employees' acceptance of and support for organizational change initiatives. However, little is known about why communication breakdowns occur during change or how change recipients' cultural values can influence the effectiveness of communication in this context. The study addresses this gap.Design/methodology/approachThe authors develop a theoretical framework that links four purposes of communication during change—disrupting, envisioning, legitimizing, and co-creating—to change recipients' cultural orientations. The authors also develop propositions that highlight how change agents' cultural sensitivity influences the relationship between communication purpose and the change readiness of change recipients.FindingsThe study implies that greater awareness and consideration of cultural values can reduce the likelihood of communication breakdowns and promote greater acceptance of and support for change initiatives. The authors conclude by discussing the implications of their theoretical framework for micro-level perspectives on change.Practical implicationsAlthough failures to change have in the past been linked to poor communication efforts by change agents, less is known about how or why communication breakdowns occur from the perspective of change recipients. The framework teases out issues related to the “what”, ‘how”, and “why” aspects of communication and offers prescriptions on the best approaches to communicate change.Social implicationsDespite the rise of multicultural workforces and a recognition of the role played by cultural values in influencing leadership practices across cultures, theories of change have neglected these elements. Effective change efforts not only help enable economic and social renewal, they also enable the well-being of employees. Additionally, many change initiatives in the modern era have social implications (e.g. enhancing sustainability, inclusion and diversity).Originality/valueA key contribution is a synthesis of different bodies of literature that have developed separately from each other. The authors offer some nuanced and counter-intuitive insights into what makes communication effective during change and identify culturally sensitive communication as an antecedent of change readiness.

IntroductionStress is associated with disease and reduced leukocyte telomere length (LTL). The objective of this research is to determine if self-perceived stress is associated with telomere length in Costa Rican adults and the gender differences in this association. Findings may help explain how some populations in apparent socioeconomic disadvantage and with limited access to specialized medical services have a remarkably high life expectancy.MethodologyData come from the pre-retirement cohort of the Costa Rican Longevity and Healthy Aging Study (CRELES), a population based survey conducted in the households to 2,327 adults aged 53 to 66 years. The DNA to measure LTL was extracted from blood cells in laboratories of the University of Costa Rica whereas the Blackburn laboratory at the University of California performed the telomere length measurement applying the quantitative polymerase chain reaction (Q-PCR). The relationship between telomere length and perceived stress was measured using least-squares multiple regression. Perceived stress was measured by a set of questions about family, job, finances and, health reasons to be stressed. Models included the control variables: (1) age and sex of the participant, (2) whether he or she resides in the Nicoya area, a “blue zone” known for its high longevity, and (3) the aforementioned sociodemographic, health and lifestyles characteristics.ResultsStress perception and LTL are significantly different by sex. Women perceived higher stress levels than men in almost all aspects studied, except work. Women have significantly longer telomeres. Shorter telomeres are significantly associated with caregiving stress in men and with parental health concerns in women. Counter-intuitive telomere lengthenings were observed among women who feel stressed about caring for family members; and among men who feel stressed due to their family relationships as well as concerns about their own health.DiscussionResults confirm that people with self-perceived stress due to caregiving or health issues have shorter telomeres. The relationship between stress and telomere length differs between men and women. Gender relations exert a strong modifier effect on the relationship between stress and LTL: gender is related to perceived stress, telomere length, and apparently also to the way stress and LTL are related.

Each community’s title deed carries the indelible blood stains of our ancestors. (Watson, "Howard’s End" 2)IntroductionAccording to the Oxford English Dictionary, the term coalition comes from the Latin coalescere or ‘coalesce’, meaning “come or bring together to form one mass or whole”. Coalesce refers to the unity affirmed as something grows: co – “together”, alesce – “to grow up”. While coalition is commonly associated with formalised alliances and political strategy in the name of self-interest and common goals, this paper will draw as well on the broader etymological understanding of coalition as “growing together” in order to discuss the Australian government’s recent changes to land rights legislation, the 2007 Emergency Intervention into the Northern Territory, and its decision to use Indigenous land in the Northern Territory as a dumping ground for nuclear waste. What unites these distinct cases is the role of the Australian nation-state in asserting its sovereign right to decide, something Giorgio Agamben notes is the primary indicator of sovereign right and power (Agamben). As Fiona McAllan has argued in relation to the Northern Territory Intervention: “Various forces that had been coalescing and captivating the moral, imaginary centre were now contributing to a spectacular enactment of a sovereign rescue mission” (par. 18). Different visions of “growing together”, and different coalitional strategies, are played out in public debate and policy formation. This paper will argue that each of these cases represents an alliance between successive, oppositional governments - and the nourishment of neoliberal imperatives - over and against the interests of some of the Indigenous communities, especially with relation to land rights. A critical stance is taken in relation to the alterations to land rights laws over the past five years and with the Northern Territory Emergency Intervention, hereinafter referred to as the Intervention, firstly by the Howard Liberal Coalition Government and later continued, in what Anthony Lambert has usefully termed a “postcoalitional” fashion, by the Rudd Labor Government. By this, Lambert refers to the manner in which dominant relations of power continue despite the apparent collapse of old political coalitions and even in the face of seemingly progressive symbolic and material change. It is not the intention of this paper to locate Indigenous people in opposition to models of economic development aligned with neoliberalism. There are examples of productive relations between Indigenous communities and mining companies, in which Indigenous people retain control over decision-making and utilise Land Council’s to negotiate effectively. Major mining company Rio Tinto, for example, initiated an Aboriginal and Torres Strait Islanders Policy platform in the mid-1990s (Rio Tinto). Moreover, there are diverse perspectives within the Indigenous community regarding social and economic reform governed by neoliberal agendas as well as government initiatives such as the Intervention, motivated by a concern for the abuse of children, as outlined in The Little Children Are Sacred Report (Wild & Anderson; hereinafter Little Children). Indeed, there is no agreement on whether or not the Intervention had anything to do with land rights. On the one hand, Noel Pearson has strongly opposed this assertion: “I've got as much objections as anybody to the ideological prejudices of the Howard Government in relation to land, but this question is not about a 'land grab'. The Anderson Wild Report tells us about the scale of Aboriginal children's neglect and abuse" (ABC). Marcia Langton has agreed with this stating that “There's a cynical view afoot that the emergency intervention was a political ploy - a Trojan Horse - to sneak through land grabs and some gratuitous black head-kicking disguised as concern for children. These conspiracy theories abound, and they are mostly ridiculous” (Langton). Patrick Dodson on the other hand, has argued that yes, of course, the children remain the highest priority, but that this “is undermined by the Government's heavy-handed authoritarian intervention and its ideological and deceptive land reform agenda” (Dodson). WhitenessOne way to frame this issue is to look at it through the lens of critical race and whiteness theory. Is it possible that the interests of whiteness are at play in the coalitions of corporate/private enterprise and political interests in the Northern Territory, in the coupling of social conservatism and economic rationalism? Using this framework allows us to identify the partial interests at play and the implications of this for discussions in Australia around sovereignty and self-determination, as well as providing a discursive framework through which to understand how these coalitional interests represent a specific understanding of progress, growth and development. Whiteness theory takes an empirically informed stance in order to critique the operation of unequal power relations and discriminatory practices imbued in racialised structures. Whiteness and critical race theory take the twin interests of racial privileging and racial discrimination and discuss their historical and on-going relevance for law, philosophy, representation, media, politics and policy. Foregrounding contemporary analysis in whiteness studies is the central role of race in the development of the Australian nation, most evident in the dispossession and destruction of Indigenous lands, cultures and lives, which occurred initially prior to Federation, as well as following. Cheryl Harris’s landmark paper “Whiteness as Property” argues, in the context of the US, that “the origins of property rights ... are rooted in racial domination” and that the “interaction between conceptions of race and property ... played a critical role in establishing and maintaining racial and economic subordination” (Harris 1716).Reiterating the logic of racial inferiority and the assumption of a lack of rationality and civility, Indigenous people were named in the Australian Constitution as “flora and fauna” – which was not overturned until a national referendum in 1967. This, coupled with the logic of terra nullius represents the racist foundational logic of Australian statehood. As is well known, terra nullius declared that the land belonged to no-one, denying Indigenous people property rights over land. Whiteness, Moreton-Robinson contends, “is constitutive of the epistemology of the West; it is an invisible regime of power that secures hegemony through discourse and has material effects in everyday life” (Whiteness 75).In addition to analysing racial power structures, critical race theory has presented studies into the link between race, whiteness and neoliberalism. Roberts and Mahtami argue that it is not just that neoliberalism has racialised effects, rather that neoliberalism and its underlying philosophy is “fundamentally raced and produces racialized bodies” (248; also see Goldberg Threat). The effect of the free market on state sovereignty has been hotly debated too. Aihwa Ong contends that neoliberalism produces particular relationships between the state and non-state corporations, as well as determining the role of individuals within the body-politic. Ong specifies:Market-driven logic induces the co-ordination of political policies with the corporate interests, so that developmental discussions favour the fragmentation of the national space into various contiguous zones, and promote the differential regulation of the populations who can be connected to or disconnected from global circuits of capital. (Ong, Neoliberalism 77)So how is whiteness relevant to a discussion of land reform, and to the changes to land rights passed along with Intervention legislation in 2007? Irene Watson cites the former Minister for Indigenous Affairs, Mal Brough, who opposed the progressive individual with what he termed the “failed collective.” Watson asserts that in the debates around land leasing and the Intervention, “Aboriginal law and traditional roles and responsibilities for caring and belonging to country are transformed into the cause for community violence” (Sovereign Spaces 34). The effects of this, I will argue, are twofold and move beyond a moral or social agenda in the strictest sense of the terms: firstly to promote, and make more accessible, the possibility of private and government coalitions in relation to Indigenous lands, and secondly, to reinforce the sovereignty of the state, recognised in the capacity to make decisions. It is here that the explicit reiteration of what Aileen Moreton-Robinson calls “white possession” is clearly evidenced (The Possessive Logic). Sovereign Interventions In the Northern Territory 50% of land is owned by Indigenous people under the Aboriginal Land Rights Act 1976 (ALRA) (NT). This law gives Indigenous people control, mediated via land councils, over their lands. It is the contention of this paper that the rights enabled through this law have been eroded in recent times in the coalescing interests of government and private enterprise via, broadly, land rights reform measures. In August 2007 the government passed a number of laws that overturned aspects of the Racial Discrimination Act 197 5(RDA), including the Northern Territory National Emergency Response Bill 2007 and the Aboriginal Land Rights (Northern Territory) Amendment (Township Leasing) Bill 2007. Ostensibly these laws were a response to evidence of alarming levels of child abuse in remote Indigenous communities, which has been compiled in the special report Little Children, co-chaired by Rex Wild QC and Patricia Anderson. This report argued that urgent but culturally appropriate strategies were required in order to assist the local communities in tackling the issues. The recommendations of the report did not include military intervention, and instead prioritised the need to support and work in dialogue with local Indigenous people and organisations who were already attempting, with extremely limited resources, to challenge the problem. Specifically it stated that:The thrust of our recommendations, which are designed to advise the NT government on how it can help support communities to effectively prevent and tackle child sexual abuse, is for there to be consultation with, and ownership by the local communities, of these solutions. (Wild & Anderson 23) Instead, the Federal Coalition government, with support from the opposition Labor Party, initiated a large scale intervention, which included the deployment of the military, to install order and assist medical personnel to carry out compulsory health checks on minors. The intervention affected 73 communities with populations of over 200 Aboriginal men, women and children (Altman, Neo-Paternalism 8). The reality of high levels of domestic and sexual abuse in Indigenous communities requires urgent and diligent attention, but it is not the space of this paper to unpack the media spectacle or the politically determined response to these serious issues, or the considered and careful reports such as the one cited above. While the report specifies the need for local solutions and local control of the process and decision-making, the Federal Liberal Coalition government’s intervention, and the current Labor government’s faithfulness to these, has been centralised and external, imposed upon communities. Rebecca Stringer argues that the Trojan horse thesis indicates what is at stake in this Intervention, while also pinpointing its main weakness. That is, the counter-intuitive links its architects make between addressing child sexual abuse and re-litigating Indigenous land tenure and governance arrangements in a manner that undermines Aboriginal sovereignty and further opens Aboriginal lands to private interests among the mining, nuclear power, tourism, property development and labour brokerage industries. (par. 8)Alongside welfare quarantining for all Indigenous people, was a decision by parliament to overturn the “permit system”, a legal protocol provided by the ALRA and in place so as to enable Indigenous peoples the right to refuse and grant entry to strangers wanting to access their lands. To place this in a broader context of land rights reform, the Aboriginal Land Rights (Northern Territory) Act 2006, created the possibility of 99 year individual leases, at the expense of communal ownership. The legislation operates as a way of individualising the land arrangements in remote Indigenous communities by opening communal land up as private plots able to be bought by Aboriginal people or any other interested party. Indeed, according to Leon Terrill, land reform in Australia over the past 10 years reflects an attempt to return control of decision-making to government bureaucracy, even as governments have downplayed this aspect. Terrill argues that Township Leasing (enabled via the 2006 legislation), takes “wholesale decision-making about land use” away from Traditional Owners and instead places it in the hands of a government entity called the Executive Director of Township Leasing (3). With the passage of legislation around the Intervention, five year leases were created to enable the Commonwealth “administrative control” over the communities affected (Terrill 3). Finally, under the current changes it is unlikely that more than a small percentage of Aboriginal people will be able to access individual land leasing. Moreover, the argument has been presented that these reforms reflect a broader project aimed at replacing communal land ownership arrangements. This agenda has been justified at a rhetorical level via the demonization of communal land ownership arrangements. Helen Hughes and Jenness Warin, researchers at the rightwing think-tank, the Centre for Independent Studies (CIS), released a report entitled A New Deal for Aborigines and Torres Strait Islanders in Remote Communities, in which they argue that there is a direct casual link between communal ownership and economic underdevelopment: “Communal ownership of land, royalties and other resources is the principle cause of the lack of economic development in remote areas” (in Norberry & Gardiner-Garden 8). In 2005, then Prime Minister, John Howard, publicly introduced the government’s ambition to alter the structure of Indigenous land arrangements, couching his agenda in the language of “equal opportunity”. I believe there’s a case for reviewing the whole issue of Aboriginal land title in the sense of looking more towards private recognition …, I’m talking about giving them the same opportunities as the rest of their fellow Australians. (Watson, "Howard’s End" 1)Scholars of critical race theory have argued that the language of equality, usually tied to liberalism (though not always) masks racial inequality and even results in “camouflaged racism” (Davis 61). David Theo Goldberg notes that, “the racial status-quo - racial exclusions and privileges favouring for the most part middle - and upper class whites - is maintained by formalising equality through states of legal and administrative science” (Racial State 222). While Howard and his coalition of supporters have associated communal title with disadvantage and called for the equality to be found in individual leases (Dodson), Altman has argued that there is no logical link between forms of communal land ownership and incidences of sexual abuse, and indeed, the government’s use of sexual abuse disingenuously disguises it’s imperative to alter the land ownership arrangements: “Given the proposed changes to the ALRA are in no way associated with child sexual abuse in Aboriginal communities […] there is therefore no pressing urgency to pass the amendments.” (Altman National Emergency, 3) In the case of the Intervention, land rights reforms have affected the continued dispossession of Indigenous people in the interests of “commercial development” (Altman Neo-Paternalism 8). In light of this it can be argued that what is occurring conforms to what Aileen Moreton-Robinson has highlighted as the “possessive logic of patriarchal white sovereignty” (Possessive Logic). White sovereignty, under the banner of benevolent paternalism overturns the authority it has conceded to local Indigenous communities. This is realised via township leases, five year leases, housing leases and other measures, stripping them of the right to refuse the government and private enterprise entry into their lands (effectively the right of control and decision-making), and opening them up to, as Stringer argues, a range of commercial and government interests. Future Concerns and Concluding NotesThe etymological root of coalition is coalesce, inferring the broad ambition to “grow together”. In the issues outlined above, growing together is dominated by neoliberal interests, or what Stringer has termed “assimilatory neoliberation”. The issue extends beyond a social and economic assimilationism project and into a political and legal “land grab”, because, as Ong notes, the neoliberal agenda aligns itself with the nation-state. This coalitional arrangement of neoliberal and governmental interests reiterates “white possession” (Moreton-Robinson, The Possessive Logic). This is evidenced in the position of the current Labor government decision to uphold the nomination of Muckaty as a radioactive waste repository site in Australia (Stokes). In 2007, the Northern Land Council (NLC) nominated Muckaty Station to be the site for waste disposal. This decision cannot be read outside the context of Maralinga, in the South Australian desert, a site where experiments involving nuclear technology were conducted in the 1960s. As John Keane recounts, the Australian government permitted the British government to conduct tests, dispossessing the local Aboriginal group, the Tjarutja, and employing a single patrol officer “the job of monitoring the movements of the Aborigines and quarantining them in settlements” (Keane). Situated within this historical colonial context, in 2006, under a John Howard led Liberal Coalition, the government passed the Commonwealth Radioactive Waste Management Act (CRWMA), a law which effectively overrode the rulings of the Northern Territory government in relation decisions regarding nuclear waste disposal, as well as overriding the rights of traditional Aboriginal owners and the validity of sacred sites. The Australian Labor government has sought to alter the CRWMA in order to reinstate the importance of following due process in the nomination process of land. However, it left the proposed site of Muckaty as confirmed, and the new bill, titled National Radioactive Waste Management retains many of the same characteristics of the Howard government legislation. In 2010, 57 traditional owners from Muckaty and surrounding areas signed a petition stating their opposition to the disposal site (the case is currently in the Federal Court). At a time when nuclear power has come back onto the radar as a possible solution to the energy crisis and climate change, questions concerning the investments of government and its loyalties should be asked. As Malcolm Knox has written “the nuclear industry has become evangelical about the dangers of global warming” (Knox). While nuclear is a “cleaner” energy than coal, until better methods are designed for processing its waste, larger amounts of it will be produced, requiring lands that can hold it for the desired timeframes. For Australia, this demands attention to the politics and ethics of waste disposal. Such an issue is already being played out, before nuclear has even been signed off as a solution to climate change, with the need to find a disposal site to accommodate already existing uranium exported to Europe and destined to return as waste to Australia in 2014. The decision to go ahead with Muckaty against the wishes of the voices of local Indigenous people may open the way for the co-opting of a discourse of environmentalism by political and business groups to promote the development and expansion of nuclear power as an alternative to coal and oil for energy production; dumping waste on Indigenous lands becomes part of the solution to climate change. During the 2010 Australian election, Greens Leader Bob Brown played upon the word coalition to suggest that the Liberal National Party were in COALition with the mining industry over the proposed Mining Tax – the Liberal Coalition opposed any mining tax (Brown). Here Brown highlights the alliance of political agendas and business or corporate interests quite succinctly. Like Brown’s COALition, will government (of either major party) form a coalition with the nuclear power stakeholders?This paper has attempted to bring to light what Dodson has identified as “an alliance of established conservative forces...with more recent and strident ideological thinking associated with free market economics and notions of individual responsibility” and the implications of this alliance for land rights (Dodson). It is important to ask critical questions about the vision of “growing together” being promoted via the coalition of conservative, neoliberal, private and government interests.Acknowledgements Many thanks to the reviewers of this article for their useful suggestions. ReferencesAustralian Broadcasting Authority. “Noel Pearson Discusses the Issues Faced by Indigenous Communities.” Lateline 26 June 2007. 22 Nov. 2010 ‹http://www.abc.net.au/lateline/content/2007/s1962844.htm>. Agamben, Giorgio. Homo Sacer. Stanford, California: Stanford University Press, 1998. Altman, Jon. “The ‘National Emergency’ and Land Rights Reform: Separating Fact from Fiction.” A Briefing Paper for Oxfam Australia, 2007. 1 Aug. 2010 ‹http://www.oxfam.org.au/resources/filestore/originals/OAus-EmergencyLandRights-0807.pdf>. Altman, Jon. “The Howard Government’s Northern Territory Intervention: Are Neo-Paternalism and Indigenous Development Compatible?” Centre for Aboriginal Economic Policy Research Topical Issue 16 (2007). 1 Aug. 2010 ‹http://caepr.anu.edu.au/system/files/Publications/topical/Altman_AIATSIS.pdf>. Brown, Bob. “Senator Bob Brown National Pre-Election Press Club Address.” 2010. 18 Aug. 2010 ‹http://greens.org.au/content/senator-bob-brown-pre-election-national-press-club-address>. Davis, Angela. The Angela Davis Reader. Ed. J. James, Oxford: Blackwell, 1998. Dodson, Patrick. “An Entire Culture Is at Stake.” Opinion. The Age, 14 July 2007: 4. Goldberg, David Theo. The Racial State. Massachusetts: Blackwell, 2002.———. The Threat of Race: Reflections on Neoliberalism. Massachusetts: Blackwell, 2008. Harris, Cheryl. “Whiteness as Property.” Harvard Law Review 106.8 (1993): 1709-1795. Keane, John. “Maralinga’s Afterlife.” Feature Article. The Age, 11 May 2003. 24 Nov. 2010 ‹http://www.theage.com.au/articles/2003/05/11/1052280486255.html>. Knox, Malcolm. “Nuclear Dawn.” The Monthly 56 (May 2010). Lambert, Anthony. “Rainbow Blindness: Same-Sex Partnerships in Post-Coalitional Australia.” M/C Journal 13.6 (2010). Langton, Marcia. “It’s Time to Stop Playing Politics with Vulnerable Lives.” Opinion. Sydney Morning Herald, 30 Nov. 2007: 2. McAllan, Fiona. “Customary Appropriations.” borderlands ejournal 6.3 (2007). 22 Nov. 2010 ‹http://www.borderlands.net.au/vol6no3_2007/mcallan_appropriations.htm>. Moreton-Robinson, Aileen. “The Possessive Logic of Patriarchal White Sovereignty: The High Court and the Yorta Yorta Decision.” borderlands e-journal 3.2 (2004). 1 Aug. 2007 ‹http://www.borderlands.net.au/vol3no2_2004/moreton_possessive.htm>. ———. “Whiteness, Epistemology and Indigenous Representation.” Whitening Race. Ed. Aileen Moreton-Robinson. Canberra: Aboriginal Studies Press, 75-89. Norberry, J., and J. Gardiner-Garden. Aboriginal Land Rights (Northern Territory) Amendment Bill 2006. Australian Parliamentary Library Bills Digest 158 (19 June 2006). Ong, Aihwa. Neoliberalism as Exception: Mutations in Citizenship and Sovereignty. Durham: Duke University Press, 2006. 75-97.Oxford English Dictionary. 3rd. ed. Oxford: Oxford UP, 2005. Rio Tinto. "Rio Tinto Aboriginal Policy and Programme Briefing Note." June 2007. 22 Nov. 2010 ‹http://www.aboriginalfund.riotinto.com/common/pdf/Aboriginal%20Policy%20and%20Programs%20-%20June%202007.pdf>. Roberts, David J., and Mielle Mahtami. “Neoliberalising Race, Racing Neoliberalism: Placing 'Race' in Neoliberal Discourses.” Antipode 42.2 (2010): 248-257. Stringer, Rebecca. “A Nightmare of the Neocolonial Kind: Politics of Suffering in Howard's Northern Territory Intervention.” borderlands ejournal 6.2 (2007). 22 Nov. 2010 ‹http://www.borderlands.net.au/vol6no2_2007/stringer_intervention.htm>.Stokes, Dianne. "Muckaty." n.d. 1 Aug. 2010 ‹http://www.timbonham.com/slideshows/Muckaty/>. Terrill, Leon. “Indigenous Land Reform: What Is the Real Aim of Land Reform?” Edited version of a presentation provided at the 2010 National Native Title Conference, 2010. Watson, Irene. “Sovereign Spaces, Caring for Country and the Homeless Position of Aboriginal Peoples.” South Atlantic Quarterly 108.1 (2009): 27-51. Watson, Nicole. “Howard’s End: The Real Agenda behind the Proposed Review of Indigenous Land Titles.” Australian Indigenous Law Reporter 9.4 (2005). ‹http://www.austlii.edu.au/au/journals/AILR/2005/64.html>.Wild, R., and P. Anderson. Ampe Akelyernemane Meke Mekarie: The Little Children Are Sacred. Report of the Northern Territory Board of Inquiry into the Protection of Aboriginal Children from Sexual Abuse. Northern Territory: Northern Territory Government, 2007.

“I’m fat–and it’s okay! It doesn’t mean I’m stupid, or ugly, or lazy, or selfish. I’m fat!” so proclaims Joy Nash in her YouTube video, A Fat Rant. “Fat! It’s three little letters–what are you afraid of?!” This is the question I pose to my class on day one of Fat Studies. Sadly, many college students do fear fat, and negative attitudes toward fat people are quite prevalent in this population (Ambwani et al. 366). As I teach it, Fat Studies is cross-listed between Psychology and Gender Studies. However, most students who enrol have majors in Psychology or other behavioural health science fields in which weight bias is particularly pronounced (Watkins and Concepcion 159). Upon finding stronger bias among third- versus first-year Physical Education students, O’Brien, Hunter, and Banks (308) speculated that the weight-centric curriculum that typifies this field actively engenders anti-fat attitudes. Based on their exploration of textbook content, McHugh and Kasardo (621) contend that Psychology too is complicit in propagating weight bias by espousing weight-centric messages throughout the curriculum. Such messages include the concepts that higher body weight invariably leads to poor health, weight control is simply a matter of individual choice, and dieting is an effective means of losing weight and improving health (Tylka et al.). These weight-centric tenets are, however, highly contested. For instance, there exists a body of research so vast that it has its own name, the “obesity paradox” literature. This literature (McAuley and Blair 773) entails studies that show that “obese” persons with chronic disease have relatively better survival rates and that a substantial portion of “overweight” and “obese” individuals have levels of metabolic health similar to or better than “normal” weight individuals (e.g., Flegal et al. 71). Finally, the “obesity paradox” literature includes studies showing that cardiovascular fitness is a far better predictor of mortality than weight. In other words, individuals may be both fit and fat, or conversely, unfit and thin (Barry et al. 382). In addition, Tylka et al. review literature attesting to the complex causes of weight status that extend beyond individual behaviour, ranging from genetic predispositions to sociocultural factors beyond personal control. Lastly, reviews of research on dieting interventions show that these are overwhelmingly ineffective in producing lasting weight loss or actual improvements in health and may in fact lead to disordered eating and other unanticipated adverse consequences (e.g., Bacon and Aphramor; Mann et al. 220; Salas e79; Tylka et al.).The newfound, interdisciplinary field of scholarship known as Fat Studies aims to debunk weight-centric misconceptions by elucidating findings that counter these mainstream suppositions. Health At Every Size® (HAES), a weight-neutral approach to holistic well-being, is an important facet of Fat Studies. The HAES paradigm advocates intuitive eating and pleasurable physical activity for health rather than restrictive dieting and regimented exercise for weight loss. HAES further encourages body acceptance of self and others regardless of size. Empirical evidence shows that HAES-based interventions improve physical and psychological health without harmful side-effects or high dropout rates associated with weight loss interventions (Bacon and Aphramor; Clifford et al. “Impact of Non-Diet Approaches” 143). HAES, like the broader field of Fat Studies, seeks to eradicate weight-based discrimination, positioning weight bias as a social justice issue that intersects with oppression based on other areas of difference such as gender, race, and social class. Much like Queer Studies, Fat Studies seeks to reclaim the word, fat, thus stripping it of its pejorative connotations. As Nash asserts in her video, “Fat is a descriptive physical characteristic. It’s not an insult, or an obscenity, or a death sentence!” As an academic discipline, Fat Studies is expanding its visibility and reach. The Fat Studies Reader, the primary source of reading for my course, provides a comprehensive overview of the field (Rothblum and Solovay 1). This interdisciplinary anthology addresses fat history and activism, fat as social inequality, fat in healthcare, and fat in popular culture. Ward (937) reviews this and other recently-released fat-friendly texts. The field features its own journal, Fat Studies: An Interdisciplinary Journal of Body Weight and Society, which publishes original research, overview articles, and reviews of assorted media. Both the Popular Culture Association and National Women’s Studies Association have special interest groups devoted to Fat Studies, and the American Psychological Association’s Division on the Psychology of Women has recently formed a task force on sizism (Bergen and Carrizales 22). Furthermore, Fat Studies conferences have been held in Australia and New Zealand, and the third annual Weight Stigma Conference will occur in Iceland, September 2015. Although the latter conference is not necessarily limited to those who align themselves with Fat Studies, keynote speakers include Ragen Chastain, a well-known member of the fat acceptance movement largely via her blog, Dances with Fat. The theme of this year’s conference, “Institutionalised Weightism: How to Challenge Oppressive Systems,” is consistent with Fat Studies precepts:This year’s theme focuses on the larger social hierarchies that favour thinness and reject fatness within western culture and how these systems have dictated the framing of fatness within the media, medicine, academia and our own identities. What can be done to oppose systemised oppression? What can be learned from the fight for social justice and equality within other arenas? Can research and activism be united to challenge prevailing ideas about fat bodies?Concomitantly, Fat Studies courses have begun to appear on college campuses. Watkins, Farrell, and Doyle-Hugmeyer (180) identified and described four Fat Studies and two HAES courses that were being taught in the U.S. and abroad as of 2012. Since then, a Fat Studies course has been taught online at West Virginia University and another will soon be offered at Washington State University. Additionally, a new HAES class has been taught at Saint Mary’s College of California during the last two academic years. Cameron (“Toward a Fat Pedagogy” 28) describes ways in which nearly 30 instructors from five different countries have incorporated fat studies pedagogy into university courses across an array of academic areas. This growing trend is manifested in The Fat Pedagogy Reader (Russell and Cameron) due out later this year. In this article, I describe content and pedagogical strategies that I use in my Fat Studies course. I then share students’ qualitative reactions, drawing upon excerpts from written assignments. During the term reported here, the class was comprised of 17 undergraduate and 5 graduate students. Undergraduate majors included 47% in Psychology, 24% in Women Studies, 24% in various other College of Liberal Arts fields, and 6% in the College of Public Health. Graduate majors included 40% in the College of Public Health and 60% in the College of Education. Following submission of final grades, students provided consent via email allowing written responses on assignments to be anonymously incorporated into research reports. Assignments drawn upon for this report include weekly reading reactions to specific journal articles in which students were to summarise the main points, identify and discuss a specific quote or passage that stood out to them, and consider and discuss applicability of the information in the article. This report also utilises responses to a final assignment in which students were to articulate take-home lessons from the course.Despite the catalogue description, many students enter Fat Studies with a misunderstanding of what the course entails. Some admitted that they thought the course was about reducing obesity and the presumed health risks associated with this alleged pathological condition (Watkins). Others understood, but were somewhat dubious, at least at the outset, “Before I began this class, I admit that I was skeptical of what Fat Studies meant.” Another student experienced “a severe cognitive dissonance” between the Fat Studies curriculum and that of a previous behavioural health class:My professor spent the entire quarter spouting off statistics, such as the next generation of children will be the first generation to have a lower life expectancy than their parents and the ever increasing obesity rates that are putting such a tax on our health care system, and I took her words to heart. I was scared for myself and for the populations I would soon be working with. I was worried that I was destined to a chronic disease and bothered that my BMI was two points above ‘normal.’ I believed everything my professor alluded to on the danger of obesity because it was things I had heard in the media and was led to believe all my life.Yet another related, “At first, I will be honest, it was hard for me to accept a lot of this information, but throughout the term every class changed my mind about my view of fat people.” A few students have voiced even greater initial resistance. During a past term, one student lamented that the material represented an attack on her intended behavioural health profession. Cameron (“Learning to Teach Everybody”) describes comparable reactions among students in her Critical Obesity course taught within a behavioural health science unit. Ward (937) attests that, even in Gender Studies, fat is the topic that creates the most controversy. Similarly, she describes students’ immense discomfort when asked to entertain perspectives that challenge deeply engrained ideas inculcated by our culture’s “obesity epidemic.” Discomfort, however, is not necessarily antithetical to learning. In prompting students to unlearn “the biomedically-informed truth of obesity, namely that fat people are unfit, unhealthy, and in need of ‘saving’ through expert interventions,” Moola at al. recommend equipping them with an “ethics of discomfort” (217). No easy task, “It requires courage to ask our students to forgo the security of prescriptive health messaging in favour of confusion and uncertainty” (221). I encourage students to entertain conflicting perspectives by assigning empirically-based articles emanating from peer-reviewed journals in their own disciplines that challenge mainstream discourses on obesity (e.g., Aphramor; Bombak e60; Tomiyama, Ahlstrom, and Mann 861). Students whose training is steeped in the scientific method seem to appreciate having quantitative data at their disposal to convince themselves–and their peers and professors–that widely held weight-centric beliefs and practices may not be valid. One student remarked, “Since I have taken this course, I feel like I am prepared to discuss the fallacy of the weight-health relationship,” citing specific articles that would aid in the effort. Likewise, Cameron’s (“Learning to Teach Everybody”) students reported a need to read research reports in order to begin questioning long-held beliefs.In addition, I assign readings that provide students with the opportunity to hear the voices of fat people themselves, a cornerstone of Fat Studies. Besides chapters in The Fat Studies Reader authored by scholars and activists who identify as fat, I assign qualitative articles (e.g., Lewis et al.) and narrative reports (e.g., Pause 42) in which fat people describe their experiences with weight and weight bias. Additionally, I provide positive images of fat people via films and websites (Clifford et al. HAES®; Watkins; Watkins and Doyle-Hugmeyer 177) in order to counteract the preponderance of negative, dehumanising portrayals in popular media (e.g., Ata and Thompson 41). In response, a student stated:One of the biggest things I took away from this term was the confidence I found in fat women through films and stories. They had more confidence than I have seen in any tiny girl and owned the body they were given.I introduce “normal” weight allies as well, most especially Linda Bacon whose treatise on thin privilege tends to set the stage for viewing weight bias as a form of oppression (Bacon). One student observed, “It was a relief to be able to read and talk about weight oppression in a classroom setting for once.” Another appreciated that “The class did a great job at analysing fat as oppression and not like a secondhand oppression as I have seen in my past classes.” Typically, fat students were already aware of weight-based privilege and oppression, often painfully so. Thinner students, however, were often astonished by this concept, several describing Bacon’s article as “eye-opening.” In reaction, many vowed to act as allies:This class has really opened my eyes and prepared me to be an ally to fat people. It will be difficult for some time while I try to get others to understand my point of view on fat people but I believe once there are enough allies, people’s minds will really start changing and it will benefit everyone for the better.Pedagogically, I choose to share my own experiences as they relate to course content and encourage students, at least in their written assignments, to do the same. Other instructors refrain from this practice for fear of reinforcing traditional discourses or eliciting detrimental reactions from students (Watkins, Farrell, and Doyle-Hugmeyer 191). Nevertheless, this tack seems to work well in my course, with many students opting to disclose their relevant circumstances during classroom discussions: Throughout the term I very much valued and appreciated when classmates would share their experiences. I love listening and hearing to others experiences and I think that is a great way to understand the material and learn from one another.It really helped to read different articles and hear classmates discuss and share stories that I was able to relate to. The idea of hearing people talk about issues that I thought I was the only one who dealt with was so refreshing and enlightening.The structure of this class allowed me to learn how this information is applicable to my life and made it deeper than just memorising information.Thus far, across three terms, no student has described iatrogenic effects from this process. In fact, most attribute positive transformations to the class. These include enhanced body acceptance of self and others: This class decreased my fat phobia towards others and gave me a better understanding about the intersectionality of one’s weight. For example, I now feel that I no longer view my family in a fat phobic way and I also feel responsible for educating my brother and helping him develop a strong self-esteem regardless of his size.I never thought this class would change my life, almost save my life. Through studies shown in class and real life people following their dreams, it made my mind completely change about how I view my body and myself.I can only hope that in the future, I will be more forgiving, tolerant, and above all accepting of myself, much less others. Regardless of a person’s shape and size, we are all beautiful, and while I’m just beginning to understand this, it can only get better from here.Students also reported becoming more savvy consumers of weight-centric media messages as well as realigning their eating and exercise behaviour in accordance with HAES: I find myself disgusted at the television now, especially with the amount of diet ads, fitness club ads, and exercise equipment ads all aimed at making a ‘better you.’ I now know that I would never be better off with a SlimFast shake, P90X, or a Total Gym. I would be better off eating when I’m hungry, working out because it is fun, and still eating Thin Mints when I want to. Prior to this class, I would work out rigorously, running seven miles a day. Now I realise why at times I dreaded to work out, it was simply a mathematical system to burn the energy that I had acquired earlier in the day. Instead what I realise I should do is something I enjoy, that way I will never get tired of whatever I am doing. While I do enjoy running, other activities would bring more joy while engaging in a healthy lifestyle like hiking or mountain biking.I will never go on another diet. I will stop choosing exercises I don’t love to do. I will not weigh myself every single day hoping for the number on the scale to change.A reduction in self-weighing was perhaps the most frequent behaviour change that students expressed. This is particularly valuable in that frequent self-weighing is associated with disordered eating and unhealthy weight control behaviours (Neumark-Sztainer et al. 811):I have realised that the number on the scale is simply a number on the scale. That number does not define who you are. I have stopped weighing myself every morning. I put the scale in the storage closet so I don’t have to look at it. I even encouraged my roommate to stop weighing herself too. What has been most beneficial for me to take away from this class is the notion that the number on the scale has so much less to do with fitness levels than most people understand. Coming from a numbers obsessed person like myself, this class has actually gotten me to leave the scales behind. I used to weigh myself every single day and my self-confidence reflected whether I was up or down in weight from the day before. It seems so silly to me now. From this class, I take away a new outlook on body diversity. I will evaluate who I am for what I do and not represent myself with a number. I’m going to have my cake this time, and actually eat it too!Finally, students described ways in which they might carry the concepts from Fat Studies into their future professions: I want to go to law school. This model is something I will work toward in the fight for social justice.As a teacher and teacher of teachers, I plan to incorporate discussions on size diversity and how this should be addressed within the field of adapted physical education.I do not know how I would have gone forward if I had never taken this class. I probably would have continued to use weight loss as an effective measure of success for both nutrition and physical activity interventions. I will never be able to think about the obesity prevention movement in the same way.Since I am working toward being a clinical psychologist, I don’t want to have a client who is pursuing weight loss and then blindly believe that they need to lose weight. I’d rather be of the mindset that every person is unique, and that there are other markers of health at every size.Jones and Hughes-Decatur (59) call for increased scholarship illustrating and evaluating critical body pedagogies so that teachers might provide students with tools to critique dominant discourses, helping them forge healthy relationships with their own bodies in the process. As such, this paper describes elements of a Fat Studies class that other instructors may choose to adopt. It additionally presents qualitative data suggesting that students came to think about fat and fat people in new and divergent ways. Qualitative responses also suggest that students developed better body image and more adaptive eating and exercise behaviours throughout the term. Although no students have yet described lasting adverse effects from the class, one stated that she would have preferred less of a focus on health and more of a focus on issues such as fat fashion. Indeed, some Fat Studies scholars (e.g., Lee) advocate separating discussions of weight bias from discussions of health status to avoid stigmatising fat people who do experience health problems. While concerns about fostering healthism within the fat acceptance movement are valid, as a behavioural health professional with an audience of students training in these fields, I have chosen to devote three weeks of our ten week term to this subject matter. Depending on their academic background, others who teach Fat Studies may choose to emphasise different aspects such as media representations or historical connotations of fat.Nevertheless, the preponderance of positive comments evidenced throughout students’ assignments may certainly be a function of social desirability. Although I explicitly invite critique, and in fact assign readings (e.g., Welsh 33) and present media that question HAES and Fat Studies concepts, students may still feel obliged to articulate acceptance of and transformations consistent with the principles of these movements. As a more objective assessment of student outcomes, I am currently conducting a quantitative evaluation, in which I remain blind to students’ identities, of this year’s Fat Studies course compared to other upper division/graduate Psychology courses, examining potential changes in weight bias, body image and dieting behaviour, adherence to appearance-related media messages, and obligatory exercise behaviour. I postulate results akin to those of Humphrey, Clifford, and Neyman Morris (143) who found reductions in weight bias, improved body image, and improved eating behaviour among college students as a function of their HAES course. 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This article is about refugees’ and migrants’ dreams of home and family and stems from an Australian Research Council Linkage Grant, “A Hand Up: Disrupting the Communication of Intergenerational Welfare Dependency” (LP140100935), with Partner Organisation St Vincent de Paul Society (WA) Inc. (Vinnies). A Vinnies-supported refugee and migrant support centre was chosen as one of the hubs for interviewee recruitment, given that many refugee families experience persistent and chronic economic disadvantage. The de-identified name for the drop-in language-teaching and learning social facility is the Migrant and Refugee Homebase (MARH). At the time of the research, in 2018, refugee and forced migrant families from Syria, Iraq, and Afghanistan constituted MARH’s primary membership base. MARH provided English language classes alongside other educational and financial support. It could also organise provision of emergency food and was a conduit for furniture donated by Australian families. Crucially, MARH operated as a space in which members could come together to build shared community.As part of her role, the researcher was introduced to Sara (de-identified), a mother-tongue Arabic speaker and the centre’s coordinator. Sara had personal experience of being a refugee, as well as being MARH’s manager, and she became both a point of contact for the researcher team, an interpreter/translator, and an empathetic listener as refugees shared their stories. Dreams of home and family emerged throughout the interviews as a vital part of participants’ everyday lives. These dreams and hopes were developed in the face of what was, for some, a nightmare of adversity. Underpinning participants’ sense of agency, subjectivity and resilience, Badiou argues (93, as noted in Jackson, 241) that hope can appear as a basic form of patience or perseverance rather than a dream for justice. Instead of imagining an improvement in personal circumstances, the dream is one of simply moving forward rather than backward. While dreams of being reunited with family are rooted in the past and project a vision of a family which no longer exists, these dreams help fashion a future which once again contains a range of possibilities.Although Sara volunteered her time on the research project as part of her commitment to Vinnies, she was well-known to interviewees as a MARH staff member and, in many cases, a friend and confidante. While Sara’s manager role implies an imbalance of power, with Sara powerful and participants comparatively less so, the majority of the information explored in the interviews pertained to refugees’ experiences of life outside the sphere in which MARH is engaged, so there was limited risk of the data being sanitised to reflect positively upon MARH. The specialist information and understandings that the interviewees shared positions them as experts, and as co-creators of knowledge.Recruitment and Methodological ApproachThe project researcher (Jaunzems) met potential contributors at MARH when its members gathered for a coffee morning. With Sara’s assistance, the researcher invited MARH members to take part in the research project, giving those present the opportunity to ask and have answered any questions they deemed important. Coffee morning attendees were under no obligation to take part, and about half chose not to do so, while the remainder volunteered to participate. Sara scheduled the interviews at times to suit the families participating. A parent and child from each volunteer family was interviewed, separately. In all cases it was the mother who volunteered to take part, and all interviewees chose to be interviewed in their homes. Each set of interviews was digitally recorded and lasted no longer than 90 minutes. This article includes extracts from interviews with three mothers from refugee families who escaped war-torn homelands for a new life in Australia, sometimes via interim refugee camps.The project researcher conducted the in-depth interviews with Sara’s crucial interpreting/translating assistance. The interviews followed a traditional approach, except that the researcher deferred to Sara as being more important in the interview exchange than she was. This reflects the premise that meaning is socially constructed, and that what people do and say makes visible the meanings that underpin their actions and statements within a wider social context (Burr). Conceptualising knowledge as socially constructed privileges the role of the decoder in receiving, understanding and communicating such knowledge (Crotty). Respecting the role of the interpreter/translator signified to the participants that their views, opinions and their overall cultural context were valued.Once complete, the interviews were sent for translation and transcription by a trusted bi-lingual transcriber, where both the English and Arabic exchanges were transcribed. This was deemed essential by the researchers, to ensure both the authenticity of the data collected and to demonstrate “trust, understanding, respect, and a caring connection” (Valibhoy, Kaplan, and Szwarc, 23) with the participants. Upon completion of the interviews with volunteer members of the MARH community, and at the beginning of the analysis phase, researchers recognised the need for the adoption of an interpretive framework. The interpretive approach seeks to understand an individual’s view of the world through the contexts of time, place and culture. The knowledge produced is contextualised and differs from one person to another as a result of individual subjectivities such as age, race and ethnicity, even within a shared social context (Guba and Lincoln). Accordingly, a mother-tongue Arabic speaker, who identifies as a refugee (Al-Hameed), was added to the project. All authors were involved in writing up the article while authors two, three and four took responsibility for transcript coding and analysis. In the transcripts that follow, words originally spoken in Arabic are in intalics, with non-italcised words originally spoken in English.Discrimination and BelongingAya initially fled from her home in Syria into neighbouring Jordan. She didn’t feel welcomed or supported there.[00:55:06] Aya: …in Jordan, refugees didn’t have rights, and the Jordanian schools refused to teach them [the children…] We were put aside.[00:55:49] Interpreter, Sara (to Researcher): And then she said they push us aside like you’re a zero on the left, yeah this is unfortunately the reality of our countries, I want to cry now.[00:56:10] Aya: You’re not allowed to cry because we’ll all cry.Some refugees and migrant communities suffer discrimination based on their ethnicity and perceived legitimacy as members of the host society. Although Australian refugees may have had searing experiences prior to their acceptance by Australia, migrant community members in Australia can also feel themselves “constructed in the public and political spheres as less legitimately Australian than others” (Green and Aly). Jackson argues that both refugees and migrants experiencethe impossibility of ever bridging the gap between one’s natal ties to the place one left because life was insupportable there, and the demands of the nation to which one has travelled, legally or illegally, in search of a better life. And this tension between belonging and not belonging, between a place where one has rights and a place where one does not, implies an unresolved relationship between one’s natural identity as a human being and one’s social identity as ‘undocumented migrant,’ a ‘resident alien,’ an ‘ethnic minority,’ or ‘the wretched of the earth,’ whose plight remains a stigma of radical alterity even though it inspires our compassion and moves us to political action. (223)The tension Jackson refers to, where the migrant is haunted by belonging and not belonging, is an area of much research focus. Moreover, the label of “asylum seeker” can contribute to systemic “exclusion of a marginalised and abject group of people, precisely by employing a term that emphasises the suspended recognition of a community” (Nyers). Unsurprisingly, many refugees in Australia long for the connectedness of the lives they left behind relocated in the safe spaces where they live now.Eades focuses on an emic approach to understanding refugee/migrant distress, or trauma, which seeks to incorporate the worldview of the people in distress: essentially replicating the interpretive perspective taken in the research. This emic framing is adopted in place of the etic approach that seeks to understand the distress through a Western biomedical lens that is positioned outside the social/cultural system in which the distress is taking place. Eades argues: “developing an emic approach is to engage in intercultural dialogue, raise dilemmas, test assumptions, document hopes and beliefs and explore their implications”. Furthermore, Eades sees the challenge for service providers working with refugee/migrants in distress as being able to move beyond “harm minimisation” models of care “to recognition of a facilitative, productive community of people who are in a transitional phase between homelands”. This opens the door for studies concerning the notions of attachment to place and its links to resilience and a refugee’s ability to “settle in” (for example, Myers’s ground-breaking place-making work in Plymouth).Resilient PrecariousnessChaima: We feel […] good here, we’re safe, but when we sit together, we remember what we went through how my kids screamed when the bombs came, and we went out in the car. My son was 12 and I was pregnant, every time I remember it, I go back.Alongside the dreams that migrants have possible futures are the nightmares that threaten to destabilise their daily lives. As per the work of Xavier and Rosaldo, post-migration social life is recreated in two ways: the first through participation and presence in localised events; the second by developing relationships with absent others (family and friends) across the globe through media. These relationships, both distanced and at a distance, are dispersed through time and space. In light of this, Campays and Said suggest that places of past experiences and rituals for meaning are commonly recreated or reproduced as new places of attachment abroad; similarly, other recollections and experience can trigger a sense of fragility when “we remember what we went through”. Gupta and Ferguson suggest that resilience is defined by the migrant/refugee capacity to “reimagine and re-materialise” their lost heritage in their new home. This involves a sense of connection to the good things in the past, while leaving the bad things behind.Resilience has also been linked to the migrant’s/refugee’s capacity “to manage their responses to adverse circumstances in an interpersonal community through the networks of relationships” (Eades). Resilience in this case is seen through an intersubjective lens. Joseph reminds us that there is danger in romanticising community. Local communities may not only be hostile toward different national and ethnic groups, they may actively display a level of hostility toward them (Boswell). However, Gill maintains that “the reciprocal relations found in communities are crucially important to their [migrant/refugee] well-being”. This is because inclusion in a given community allows migrants/refugees to shrug off the outsider label, and the feeling of being at risk, and provides the opportunity for them to become known as families and friends. One of MAHR’s central aims was to help bridge the cultural divide between MARH users and the broader Australian community.Hope[01:06: 10] Sara (to interviewee, Aya): What’s the key to your success here in Australia?[01:06:12] Aya: The people, and how they treat us.[01:06:15] Sara (to Researcher): People and how they deal with us.[01:06:21] Aya: It’s the best thing when you look around, and see people who don’t understand your language but they help you.[01:06:28] Sara (to Researcher): She said – this is nice. I want to cry also. She said the best thing when I see people, they don’t understand your language, and I don’t understand theirs but they still smile in your face.[01:06:43] Aya: It’s the best.[01:06:45] Sara (to Aya): yes, yes, people here are angels. This is the best thing about Australia.Here, Sara is possibly shown to be taking liberties with the translation offered to the researcher, talking about how Australians “smile in your face”, when (according to the translator) Aya talked about how Australians “help”. Even so, the capacity for social connection and other aspects of sociality have been linked to a person’s ability to turn a negative experience into a positive cultural resource (Wilson). Resilience is understood in these cases as a strength-based practice where families, communities and individuals are viewed in terms of their capabilities and possibilities, instead of their deficiencies or disorders (Graybeal and Saleeby in Eades). According to Fozdar and Torezani, there is an “apparent paradox between high-levels of discrimination experienced by humanitarian migrants to Australia in the labour market and everyday life” (30) on the one hand, and their reporting of positive well-being on the other. That disparity includes accounts such as the one offered by Aya.As Wilson and Arvanitakis suggest,the interaction between negative experiences of discrimination and reports of wellbeing suggested a counter-intuitive propensity among refugees to adapt to and make sense of their migration experiences in unique, resourceful and life-affirming ways. Such response patterns among refugees and trauma survivors indicate a similar resilience-related capacity to positively interpret and derive meaning from negative migration experiences and associated emotions. … However, resilience is not expressed or employed uniformly among individuals or communities. Some respond in a resilient manner, while others collapse. On this point, an argument could be made that collapse and breakdown is a built-in aspect of resilience, and necessary for renewal and ongoing growth.Using this approach, Wilson and Arvanitakis have linked resilience to hope, as a “present- and future-oriented mode of situated defence against adversity”. They argue that the term “hope” is often utilised in a tokenistic way “as a strategic instrument in increasingly empty domestic and international political vocabularies”. Nonetheless, Wilson and Arvanitakis believe hope to be of vital academic interest due to the prevalence of war and suffering throughout the world. In the research reported here, the authors found that participants’ hopes were interwoven with dreams of being reunited with their families in a place of safety. This is a common longing. As Jackson states,so it is that migrants travel abroad in pursuit of utopia, but having found that place, which is also no-place (ou-topos), they are haunted by the thought that utopia actually lies in the past. It is the family they left behind. That is where they properly belong. Though the family broke up long ago and is now scattered to the four winds, they imagine a reunion in which they are together again. (223)There is a sense here that with their hopes and dreams lying in the past, refugees/migrants are living forward while looking backwards (a Kierkegaardian concept). If hope is thought to be key to resilience (Wilson and Arvanitakis), and key to an individual’s ability to live with a sense of well-being, then perhaps a refugee’s past relations (familial) impact both their present relations (social/community), and their ability to transform negative experiences into positive experiences. And yet, there is no readily accessible way in which migrants and refugees can recreate the connections that sustained them in the past. As Jackson suggests,the irreversibility of time is intimately connected with the irreversibility of one’s place of origin, and this entwined movement through time and across space proves perplexing to many migrants, who, in imagining themselves one day returning to the place from where they started out, forget that there is no transport which will convey them back into the past. … Often it is only by going home that is becomes starkly and disconcertingly clear that one’s natal village is no longer the same and that one has also changed. (221)The dream of home and family, therefore and the hope that this might somehow be recreated in the safety of the here and now, becomes a paradoxical loss and longing even as it is a constant companion for many on their refugee journey.Esma’s DreamAccording to author three, personal dreams are not generally discussed in Arab culture, even though dreams themselves may form part of the rich tradition of Arabic folklore and storytelling. Alongside issues of mental wellbeing, dreams are constructed as something private, and it generally breaks social taboos to describe them publicly. However, in personal discussions with other refugee women and men, and echoing Jackson’s finding, a recurring dream is “to meet my family in a safe place and not be worried about my safety or theirs”. As a refugee, the third author shares this dream. This is also the perspective articulated by Esma, who had recently had a fifth child and was very much missing her extended family who had died, been scattered as refugees, or were still living in a conflict zone. The researcher asked Sara to ask Esma about the best aspect of her current life:[01:17:03] Esma: The thing that comforts me here is nature, it’s beautiful.[01:17:15] Sara (to the Researcher): The nature.[01:17:16] Esma: And feeling safe.[01:17:19] Sara (to the Researcher): The safety. ...[01:17:45] Esma: Life’s beautiful here.[01:17:47] Sara (to the Researcher): Life is beautiful here.[01:17:49] Esma: But I want to know people, speak the language, have friends, life is beautiful here even if I don’t have my family here.[01:17:56] Sara (to the Researcher): Life is so pretty you only need to improve the language and have friends, she said I love my life here even though I don’t have any family or community here. (To Esma:) I am your family.[01:18:12] Esma: Bring me my siblings here.[01:18:14] Sara (to Esma): I just want my brothers here and my sisters.[01:18:17] Esma: It’s a dream.[01:18:18] Sara (to Esma): it’s a dream, one day it will become true.Here Esma uses the term dream metaphorically, to describe an imagined utopia: a dream world. In supporting Esma, who is mourning the absence of her family, Sara finds herself reacting and emoting around their shared experience of leaving siblings behind. In doing so, she affirms the younger woman, but also offers a hope for the future. Esma had previously made a suggestion, absorbed into her larger dream, but more achievable in the short term, “to know people, speak the language, have friends”. The implication here is that Esma is keen to find a way to connect with Australians. She sees this as a means of compensating for the loss of family, a realistic hope rather than an impossible dream.ConclusionInterviews with refugee families in a Perth-based migrant support centre reveals both the nightmare pasts and the dreamed-of futures of people whose lives have experienced a radical disruption due to war, conflict and other life-threatening events. Jackson’s work with migrants provides a context for understanding the power of the dream in helping to resolve issues around the irreversibility of time and circumstance, while Wilson and Arvanitakis point to the importance of hope and resilience in supporting the building of a positive future. Within this mix of the longed for and the impossible, both the refugee informants and the academic literature suggest that participation in local events, and authentic engagement with the broader community, help make a difference in supporting a migrant’s transition from dreaming to reality.AcknowledgmentsThis article arises from an ARC Linkage Project, ‘A Hand Up: Disrupting the Communication of Intergenerational Welfare Dependency’ (LP140100935), supported by the Australian Research Council, Partner Organisation St Vincent de Paul Society (WA) Inc., and Edith Cowan University. The authors are grateful to the anonymous staff and member of Vinnies’ Migrant and Refugee Homebase for their trust in and support of this project, and for their contributions to it.ReferencesBadiou, Alan. Saint Paul: The Foundation of Universalism. Trans. Ray Brassier. Stanford, CA: Stanford UP, 2003.Boswell, Christina. “Burden-Sharing in the European Union: Lessons from the German and UK Experience.” Journal of Refugee Studies 16.3 (2003): 316–35.Burr, Vivien. Social Constructionism. 2nd ed. Hove, UK & New York, NY: Routledge, 2003.Campays, Philippe, and Vioula Said. “Re-Imagine.” M/C Journal 20.4 (2017). Aug. 2017 <http://journal.media-culture.org.au/index.php/mcjournal/article/view/1250>.Crotty, Michael. The Foundations of Social Research: Meaning and Perspective in the Research Process. St Leonards: Allen & Unwin, 1998.Eades, David. “Resilience and Refugees: From Individualised Trauma to Post Traumatic Growth.” M/C Journal 16.5 (2013). Aug. 2013 <http://journal.media-culture.org.au/index.php/mcjournal/article/view/700>.Fozdar, Farida, and Silvia Torezani. “Discrimination and Well-Being: Perceptions of Refugees in Western Australia.” The International Migration Review 42.1 (2008): 1–34.Gill, Nicholas. “Longing for Stillness: The Forced Movement of Asylum Seekers.” M/C Journal 12.1 (2009). Mar. 2009 <http://journal.media-culture.org.au/index.php/mcjournal/article/view/123>.Graybeal, Clay. “Strengths-Based Social Work Assessment: Transforming the Dominant Paradigm.” Families in Society 82.3 (2001): 233–42.Green, Lelia, and Anne Aly. “Bastard Immigrants: Asylum Seekers Who Arrive by Boat and the Illegitimate Fear of the Other.” M/C Journal 17.5 (2014). Oct. 2014 <http://journal.media-culture.org.au/index.php/mcjournal/article/view/896>.Guba, Egon G., and Yvonna S. Lincoln. "Competing Paradigms in Qualitative Research." Handbook of Qualitative Research 2 (1994): 163-194.Gupta, Akhil, and James Ferguson. “Beyond ‘Culture’: Space, Identity, and the Politics of Difference.” Religion and Social Justice for Immigrants. Ed. Pierrette Hondagneu-Sotelo. New Jersey: Rutgers UP, 2006. 72-79.Jackson, Michael. The Wherewithal of Life: Ethics, Migration, and the Question of Well-Being. California: U of California P, 2013.Joseph, Miranda. Against the Romance of Community. Minnesota: University of Minnesota Press, 2002.Myers, Misha. “Situations for Living: Performing Emplacement." Research in Drama Education 13.2 (2008): 171-180. DOI: 10.1080/13569780802054828.Nyers, Peter. “Abject Cosmopolitanism: The Politics of Protection in the Anti-Deportation Movement.” Third World Quarterly 24.6 (2003): 1069–93.Saleeby, Dennis. “The Strengths Perspective in Social Work Practice: Extensions and Cautions.” Social Work 41.3 (1996): 296–305.Valibhoy, Madeleine C., Ida Kaplan, and Josef Szwarc. “‘It Comes Down to Just How Human Someone Can Be’: A Qualitative Study with Young People from Refugee Backgrounds about Their Experiences of Australian Mental Health Services.” Transcultural Psychiatry 54.1 (2017): 23-45.Wilson, Michael. Accumulating Resilience: An Investigation of the Migration and Resettlement Experiences of Young Sudanese People in the Western Sydney Area. Sydney: University of Western Sydney, 2012.Wilson, Michael John, and James Arvanitakis. “The Resilience Complex.” M/C Journal 16.5 (2013). <http://journal.media-culture.org.au/index.php/mcjournal/article/view/741>.Xavier, Johnathon, and Renato Rosaldo. “Thinking the Global.” The Anthropology of Globalisation. Eds. Johnathon Xavier and Renato Rosaldo. New Jersey: Wiley-Blackwell Publishers, 2002.

Why do politicians wear what they wear? Social conventions and parliamentary rules largely shape how politicians dress. Clothing is about power, especially if we think about clothing as uniforms. Uniforms of judges and police are easily recognised as symbols of power. Similarly, the business suit of a politician is recognised as a form of authority. But what if you are a female politician: what do you wear to work or in public? Why do we expect politicians to wear suits and ties? While we do expect a certain level of behaviour of our political leaders, why does the professionalised suit and tie signal this? And what happens if a politician challenges this convention? Female politicians, and largely any women in a position of power in the public sphere, are judged when they don’t conform to the social conventions of appropriate dress. Arguably, male politicians are largely not examined for their suit preferences (unless you are Paul Keating wearing Zenga suits or Anthony Albanese during an election make-over), so why are female politicians’ clothes so scrutinised and framed as reflective of their abilities or character? This article interrogates the political uniform and its gendered contestations. It does so via the ways female politicians are challenging gender norms and power relations in how they dress in public, political, and parliamentary contexts. It considers how rules and conventions around political clothing are political in themselves, through a discussion on how female politicians and political figures choose to adhere to or break these rules. Rules about what dress is worn by parliamentarians are often archaic, often drawn from rules set by parliaments largely made up of men. But even with more women sitting in parliaments, dress rules still reflect a very masculine idea of what is appropriate. Dress standards in the Australian federal parliament are described as a “matter for individual judgement”, however the Speaker of the House of Representatives can make rulings on members’ attire. In 1983, the Speaker ruled dress was to be neat, clean, and decent. In 1999, the Speaker considered dress to be “formal” and “similar to that generally accepted in business and professional circles”. This was articulated by the Speaker to be “good trousers, a jacket, collar and tie for men and a similar standard of formality for women”. In 2005, the Speaker reinforced this ruling that dress should be “formal” in keeping with business and professional standards, adding there was no “dignity of the House for Members to arrive in casual or sportswear” (“Dress”). Clothes with “printed slogans” are not considered acceptable and result in a warning from the Speaker for Australian MPs to “dress more appropriately”. Previous dress rulings also include that members should not remove their jackets in parliament, “tailored safari suits without a tie were acceptable, members could wear hats in parliament but had to remove them while entering or leaving the chamber and while speaking”. The safari suit rule likely refers to the former Foreign Affairs Minister Gareth Evans’s wearing of the garment during the 1980s and 1990s. The Speaker can also rule on what a member of the federal parliament can’t do. While in parliament, members can’t smoke, can’t read a newspaper, can’t distribute apples, may not climb over seats, and can’t hit or kick their desks. Members of parliament can however use their mobile phones for text messaging, and laptops can be used for emails (“Dress”). These examples suggest an almost old-fashioned type of school rules juxtaposed with modern sensibilities, positing the ad-hoc nature of parliamentary rules, with dress rules further evidence of this. While a business suit is considered the orthodoxy of the political uniform for male politicians, this largely governs rules about what female politicians wear. The business suit, the quasi-political uniform for male MPs, is implicit and has social consensus. The suit, which covers the body, is comprised of trousers to the ankle, well cut in muted colours of blue, grey, brown, and black, with contrasting shirts, often white or light colours, ties that may have a splash of colour, often demonstrating allegiances or political persuasions, mostly red or blue, as in the case of Labor and Liberal or Republicans and Democrats. The conventions of the suit are largely proscribed onto women, who wear a female version of the male suit, with some leeway in colour and pattern. Dress for female MPs should be modest, as with the suit, covering much of the body, and especially have a modest neckline and be at least knee length. In the American Congress, the dress code requires “men to wear suit jackets and ties ... and women are not supposed to wear sleeveless tops or dresses without a sweater or jacket” (Zengerle). In 2017, this prompted US Congresswomen to wear sleeveless dresses as a “right to bare arms” (Deutch and Karl). In these two Australian and American examples of a masculine parliamentary wear it is reasonable to suppose a seeming universality about politicians’ dress codes. But who decides what is the correct mode of political uniform? Sartorial rules about what are acceptable clothing choices are usually made by the dominant group, and this is the case when it comes to what politicians wear. Some rules about what is worn in parliament are archaic to our minds today, such as the British parliament law from 1313 which outlaws the wearing of armour and weaponry inside the chamber. More modern rulings from the UK include the banning of hats in the House of Commons (although not the Lords), and women being permitted handbags, but not men (Simm). This last rule reveals how clothing and its performance is gendered, as does the Australian parliament rule that a “Member may keep his hands in his pockets while speaking” (“Dress”), which assumes the speaker is likely a man wearing trousers. Political Dress as Uniform While political dress may be considered as a dress ‘code’ it can also be understood as a uniform because the dress reflects their job as public, political representatives. When dress code is considered as a uniform, homogenisation of dress occurs. Uniformity, somewhat ironically, can emphasise transgressions, as Jennifer Craik explains: “cultural transgression is a means of simultaneously undermining and reinforcing rules of uniforms since an effective transgressive performance relies on shared understandings of normative meanings, designated codes of conduct and connotations” (Craik 210). Codified work wear usually comes under the umbrella of uniforms. Official uniforms are the most obvious type of uniforms, clearly denoting the organisation of the wearer. Military, police, nurses, firefighters, and post-office workers often have recognisable uniforms. These uniforms are often accompanied by a set of rules that govern the “proper” wearing of these items. Uniforms rules do not just govern how the clothing is worn, they also govern the conduct of the person wearing the uniform. For example, a police officer in uniform, whether or not on duty, is expected to maintain certain codes of behaviour as well as dress standards. Yet dress, as Craik notes, can also be transgressive, allowing the wearer to challenge the underpinning conventions of the dress codes. Both Australian Senator Sarah Hanson-Young and US Congresswoman Alexandria Ocasio-Cortez, to name just two, leveraged social understandings of uniforms when they used their clothing to communicate political messages. Fashion as political communication or as ‘fashion politics’ is not a new phenomenon (Oh 374). Jennifer Craik argues that there are two other types of uniform; the unofficial and the quasi-uniform (17). Unofficial uniforms are generally adopted in lieu of official uniforms. They generally arise organically from group members and function in similar ways to official uniforms, and they tend to be identical in appearance, even if hierarchical. Examples of these include the yellow hi-vis jackets worn by the French Gilets Jaunes during the 2018 protests against rising costs of living and economic injustice (Coghlan). Quasi-uniforms work slightly differently. They exist where official and unofficial rules govern the wearing of clothes that are beyond the normal social rules of clothing. For example, the business suit is generally considered appropriate attire for those working in a conservative corporate environment: some workplaces restrict skirt, trouser, and jacket colours to navy, grey, or black, accompanied by a white shirt or blouse. In this way we can consider parliamentary dress to be a form of “quasi-uniform”, governed by both official and unofficial workplaces rules, but discretionary as to what the person chooses to wear in order to abide by these rules, which as described above are policed by the parliamentary Speaker. In the Australian House of Representatives, official rules are laid down in the policy “Dress and Conduct in the Chamber” which allows that “the standard of dress in the Chamber is a matter for the individual judgement of each Member, [but] the ultimate discretion rests with the Speaker” (“Dress”). Clothing rules within parliamentary chambers may establish order but also may seem counter-intuitive to the notions of democracy and free speech. However, when they are subverted, these rules can make clothing statements seem even more stark. Jennifer Craik argues that “wearing a uniform properly ... is more important that the items of clothing and decoration themselves” (4) and it is this very notion that makes transgressive use of the uniform so powerful. As noted by Coghlan, what we wear is a powerful tool of political struggle. French revolutionaries rejected the quasi-uniforms of the French nobility and their “gold-braided coat, white silk stockings, lace stock, plumed hat and sword” (Fairchilds 423), and replaced it with the wearing of the tricolour cockade, a badge of red, blue, and white ribbons which signalled wearers as revolutionaries. Uniforms in this sense can be understood to reinforce social hierarchies and demonstrate forms of power and control. Coghlan also reminds us that the quasi-uniform of women’s bloomers in the 1850s, often referred to as “reform dress”, challenged gender norms and demonstrated women’s agency. The wearing of pants by women came to “symbolize the movement for women’s rights” (Ladd Nelson 24). The wearing of quasi-political uniforms by those seeking social change has a long history, from the historical examples already noted to the Khadi Movement led by Gandhi’s “own sartorial choices of transformation from that of an Englishman to that of one representing India” (Jain), to the wearing of sharecropper overalls by African American civil rights activists to Washington to hear Martin Luther King in 1963, to the Aboriginal Long March to Freedom in 1988, the Tibetan Freedom Movement in 2008, and the 2017 Washington Pink Pussy Hat March, just to name a few (Coghlan). Here shared dress uniforms signal political allegiance, operating not that differently from the shared meanings of the old-school tie or tie in the colour of political membership. Political Fashion Clothing has been used by queens, female diplomats, and first ladies as signs of power. For members of early royal households, “rank, wealth, magnificence, and personal virtue was embodied in dress, and, as such, dress was inherently political, richly materialising the qualities associated with the wearer” (Griffey 15). Queen Elizabeth I (1558-1603), in order to subvert views that she was unfit to rule because of her sex, presented herself as a virgin to prove she was “morally worthy of holding the traditionally masculine office of monarch” (Howey 2009). To do this she dressed in ways projecting her virtue, meaning her thousands of gowns not only asserted her wealth, they asserted her power as each gown featured images and symbols visually reinforcing her standing as the Virgin Queen (Otnes and Maclaren 40). Not just images and symbols, but colour is an important part of political uniforms. Just as Queen Elizabeth I’s choice of white was an important communication tool to claim her right to rule, Queen Victoria used colour to indicate status and emotion, exclusively wearing black mourning clothes for the 41 years of her widowhood and thus “creating a solemn and pious image of the Queen” (Agnew). Dress as a sign of wealth is one aspect of these sartorial choices, the other is dress as a sign of power. Today, argues Mansel, royal dress is as much political as it is performative, embedded with a “transforming power” (Mansel xiiv). With the “right dress”, be it court dress, national dress, military or civil uniform, royals can encourage loyalty, satisfy vanity, impress the outside world, and help local industries (Mansel xiv). For Queen Elizabeth II, her uniform rendered her visible as The Queen; a brand rather than the person. Her clothes were not just “style choices”; they were “steeped with meaning and influence” that denoted her role as ambassador and figurehead (Atkinson). Her wardrobe of public uniforms was her “communication”, saying she was “prepared, reliable and traditional” (Atkinson). Queen Elizabeth’s other public uniform was that of the “tweed-skirted persona whose image served as cultural shorthand for conservative and correct manner and mode” (Otnes and Maclaren 19). For her royal tours, the foreign dress of Queen Elizabeth was carefully planned with a key “understanding of the political semantics of fashion … with garments and accessories … pay[ing] homage to the key symbols of the host countries” (Otnes and Maclaren 49). Madeline Albright, former US Secretary of State, engaged in sartorial diplomacy not with fashion but with jewellery, specifically pins (Albright). She is quoted as saying on good days, when I wanted to project prosperity and happiness, I'd put on suns, ladybugs, flowers, and hot-air balloons that signified high hopes. On bad days, I'd reach for spiders and carnivorous animals. If the progress was slower than I liked during a meeting in the Middle East, I'd wear a snail pin. And when I was dealing with crabby people, I put on a crab. Other ambassadors started to notice, and whenever they asked me what I was up to on any given day, I would tell them, “Read my pins”. (Burack) Two American first ladies, Hillary Rodham Clinton and Michelle Obama, demonstrate how their fashion acted as a political uniform to challenge the ideal notions of American womanhood that for generations were embedded in the first lady (Rall et al.). While modern first ladies are now more political in their championing of causes and play an important role in presidential election, there are lingering expectations that the first lady be the mother of the nation (Caroli). First Lady Hillary Rodham Clinton’s eclectic style challenged the more conservative tone set by prior Republican first ladies, notably Barbara Bush. Rodham Clinton is a feminist and lawyer more interested in policy that the domesticity of White House functions and décor. Her fashion reflects her “independence, individuality and agency”, providing a powerful message to American women (Rall et al. 274). This was not that much of a shift from her appearance as the wife of a Southern Governor who wouldn’t wear makeup and kept her maiden name (Anderson and Sheeler 26). More recently, as Democratic Presidential nominee, Rodham Clinton again used fashion to tell voters that a woman could wear a suit and become president. Rodham Clinton’s political fashion acted to contest the gender stereotypes about who could sit in the White House (Oh 374). Again, the pantsuit was not new for Rodham Clinton; “when I ran for Senate in 2000 and President in 2008, I basically had a uniform: a simple pantsuit, often black” (Mejia). Rodham Clinton says the “benefit to having a uniform is finding an easy way to fit in … to do what male politicians do and wear more or less the same thing every day”. As a woman running for president in 2016, the pantsuit acted as a “visual cue” that she was “different from the men but also familiar” (Mejia). Similarly, First Lady Michelle Obama adopted a political uniform to situate her role in American society. Gender but also race and class played a role in shaping her performance (Guerrero). As the first black First Lady, in the context of post-9/11 America which pushed a “Buy American” retail campaign, and perhaps in response to the novelty of a black First Lady, Obama expressed her political fashion by returning the First Lady narrative back to the confines of family and domesticity (Dillaway and Paré). To do this, she “presented a middle-class casualness by wearing mass retail items from popular chain stores and the use of emerging American designers for her formal political appearances” (Rall et al. 274). Although the number of women elected into politics has been increasing, gender stereotypes remain, and female representation in politics still remains low in most countries (Oh 376). Hyland argues that female politicians are subject to more intense scrutiny over their appearance … they are held to higher standards for their professional dress and expected to embody a number of paradoxes — powerful yet demure, covered-up but not too prim. They’re also expected to keep up with trends in a way that their male counterparts are not. Sexism can too easily encroach upon critiques of what they wear. How female politicians dress is often more reported than their political or parliamentary contributions. This was the case for Australia’s first female Prime Minister Julia Gillard. Jansens’s 2019 research well demonstrates the media preoccupation with political women’s fashion in a number of ways, be it the colours they choose to wear, how their clothing reveals their bodies, and judgements about the professionalism of their sartorial choices and the number of times certain items of clothing are worn. Jansens provides a number of informative examples noting the media’s obsession with Gillard’s choices of jackets that were re-worn and tops that showed her cleavage. One Australian Financial Review columnist reported, I don’t think it’s appropriate for a Prime Minister to be showing her cleavage in Parliament. It’s not something I want to see. It is inappropriate to be in Parliament, it is disrespectful to yourself and to the Australian community and to the parliament to present yourself in a manner that is unprofessional. (Jansens) The media preoccupation with female politicians’ clothing is noted elsewhere. In the 2012 Korean presidential election, Geun-hye Park became the first female president of Korea, yet media reports focussed largely on Park’s fashion: a 2013 newspaper published a four-page analysis titled “Park Geun-hye Fashion Project”. Another media outlet published a review of the 409 formal function outfits worn by Park (Oh 378). The larger focus, however, remains on Park’s choice to wear a suit, referred to as her “combat uniform” (Cho), for her daily parliamentary and political duties. This led Oh to argue that Korean female politicians, including Park, wear a “male suit as a means for benefit and survival”; however, with such media scrutiny “female politicians are left under constant surveillance” (382). As Jansens argues, clothing can act as a “communicative barrier between the body and society”, and a narrative that focusses on how clothes fit and look “illustrates women’s bodies as exceptional to the uniform of the political sphere, which is a masculine aesthetic” (212). Drawing on Entwistle, Jansens maintains that the the uniform “serves the purpose in policing the boundaries of sexual difference”, with “uniforms of gender, such as the suit, enabl[ing] the repetitious production of gender”. In this context, female politicians are in a double bind. Gillard, for example, in changing her aesthetic illustrates the “false dichotomy, or the ‘double bind’ of women’s competency and femininity that women can be presented with regarding their agency to conform, or their agency to deviate from the masculine aesthetic norm” (Jansens 212). This was likely also the experience of Jeannette Rankin, with media reports focusing on Rankin’s “looks and “personal habits,” and headlines such “Congresswoman Rankin Real Girl; Likes Nice Gowns and Tidy Hair” (“Masquerading”). In this article, however, the focus is not on the media preoccupation with female politicians’ political fashion; rather, it is on how female politicians, rather than conforming to masculine aesthetic norms of wearing suit-like attire, are increasingly contesting the political uniform and in doing so are challenging social and political boundaries As Yangzom puts it, how the “embodiment of dress itself alters political space and civic discourse is imperative to understanding how resistance is performed in creating social change” (623). This is a necessary socio-political activity because the “way the media talks about women affects the way women are perceived in society. If women’s appearances are consistently highlighted in the media, inequality of opportunity will follow from this inequality of treatment” (Jansens 215). Contesting the Political Uniform Breaking fashion norms, or as Entwistle argues, “bodies which flout the conventions of their culture and go without the appropriate clothes are subversive of the most basic social codes and risk exclusion, scorn and ridicule” (7), hence the price may be high to pay for a public figure. American Vice-President Kamala Harris’s penchant for comfy sneakers earned her the nickname “the Converse candidate”. Her choice to wear sneakers rather than a more conventional low-heel shoe didn’t necessarily bring about a backlash; rather, it framed her youthful image (possibly to contrast against Trump and Biden) and posited a “hit the ground running” approach (Hyland). Or, as Devaney puts it, “laced up and ready to win … [Harris] knew her classic American trainers signalled a can-do attitude and a sense of purpose”. Increasingly, political women, rather than being the subject of social judgments about their clothing, are actively using their dressed bodies to challenge and contest a range of political discourses. What a woman wears is a “language through which she can send any number of pointed messages” (Weiss). In 2021, US Congresswoman Alexandria Ocasio-Cortez wore a ‘Tax the rich’ dress to the Met Gala. The dress was designed by social activist designers Brother Vellies and loaned to Ocasio-Cortez to attend the $30,000 ticket event. For Ocasio-Cortez, who has an Instagram following of more than eight million people, the dress is “about having a real conversation about fairness and equity in our system, and I think this conversation is particularly relevant as we debate the budget” (“Alexandria”). For Badham, “in the blood-spattered garments of fighting class war” the “backlash to Alexandria Ocasio-Cortez’s … dress was instant and glorious”. At the same event, Congresswomen Carolyn Maloney wore an ‘Equal Rights for Women’ suffragette-themed floor length dress in the suffragette colours of purple, white, and gold. Maloney posted that she has “long used fashion as a force 4 change” (Chamlee). US Senator Kyrsten Sinema is known for her “eccentric hipster” look when sitting in the chamber, complete with “colourful wigs, funky glasses, gold knee-high boots, and a ring that reads ‘Fuck off”’ (Hyland). Simena has been called a “Prada Socialist” and a “fashion revolutionary” (Cauterucci). Similarly, UK politician Harriet Harmen received backlash for wearing a t-shirt which read “This is what a feminist looks like” when meeting PM David Cameron (Pilote and Montreuil). While these may be exceptions rather than the rule, the agency demonstrated by these politicians speaks to the patriarchal nature of masculine political environments and the conventions and rules that maintain gendered institutions, such as parliaments. When US Vice-President Kamala Harris was sworn in, she was “not only … the first woman, Black woman, and South Asian-American woman elected to the position, but also … the first to take the oath of office wearing something other than a suit and tie”, instead wearing a feminised suit consisting of a purple dress and coat designed by African-American designer Christopher John Rogers (Naer). Harris is often photographed wearing Converse sneakers, as already noted, and Timberland work boots, which for Naer is “quietly rebellious” because with them “Harris subverts expectations that women in politics should appear in certain clothing (sleek heels, for instance) in order to compete with men — who are, most often, in flats”. For Elan, the Vice-President’s sneakers may be a “small sartorial detail, but it is linked to the larger cultural moment in which we live. Sneakers are a form of footwear finding their way into many women’s closets as part of a larger challenge to outmoded concepts of femininity” as well as a nod to her multiracial heritage where the “progenitors of sneaker culture were predominantly kids of colour”. Her dress style can act to disrupt more than just gender meanings; it can be extended to examine class and race. In 2022, referencing the Alexandria Ocasio-Cortez 2021 Met dress, Claudia Perkins, the wife of Australian Greens leader Adam Bandt, wore a “white, full-length dress covered in red and black text” that read “coal kills” and “gas kills”, with slick, long black gloves. Bandt wore a “simple tux with a matching pocket square of the same statement fabric” to the federal parliament Midwinter Ball. Joining Perkins was Greens Senator Sarah Hanson-Young, wearing an “hourglass white dress with a statement on the back in black letters” that read: “end gas and coal”. The trim on the bottom was also covered in the same text. Hanson-Young posted on social media that the “dress is made from a 50-year-old damask table cloth, and the lettering is made from a fast fashion handbag that had fallen apart” (Bliszczyk). Federal MP Nicolle Flint posted a video on Twitter asking a political commentator what a woman in politics should wear. One commentator had taken aim at Flint’s sartorial choices which he described “pearl earrings and a pearly smile” and a “vast wardrobe of blazers, coats and tight, black, ankle-freezing trousers and stiletto heels”. Ending the video, Flint removes her black coat to reveal a “grey bin bag cinched with a black belt” (Norman). In 2018, Québec politician Catherine Dorian was criticised for wearing casual clothes, including Dr Marten boots, in parliament, and again in 2019 when Dorian wore an orange hoodie in the parliamentary chamber. The claim was that Dorian “did not respect decorum” (Pilote and Montreuil). Dorian’s response was “it’s supposed to be the people’s house, so why can’t we look like normal people” (Parrillo). Yet the Québec parliament only has dress rules for men — jacket, shirt and ties — and has no specifics for female attire, meaning a female politician can wear Dr Martens or a hoodie, or meaning that the orthodoxy is that only men will sit in the chamber. The issue of the hoodie, somewhat like Kamala Harris’s wearing of sneakers, is also a class and age issue. For Jo Turney, the hoodie is a “symbol of social disobedience” (23). The garment is mass-produced, ordinary, and democratic, as it can be worn by anyone. It is also a sign of “criminality, anti-social behaviour and out of control youth”. If the media are going to focus on what female politicians are wearing rather than their political actions, it is unsurprising some will use that platform to make social and political comments on issues relating to gender, but also to age, class, and policies. While this may maintain a focus on their sartorial choices, it does remind us of the double bind female politicians are in. With parliamentary rules and social conventions enamoured with the idea of a ‘suit and tie’ being the appropriate uniform for political figures, instances when this ‘rule’ is transgressed will risk public ridicule and social backlash. However, in instances were political women have chosen to wear garments that are not the conventional political uniform of the suit and tie, i.e. a dress or t-shirt with a political slogan, or a hoodie or sneakers reflecting youth, class, or race, they are challenging the customs of what a politician should look like. Politicians today are both men and women, different ages, abilities, sexualities, ethnicities, religions, and demographics. To narrowly suppose what a politician is by what they wear narrows public thinking about a person’s contribution or potential contribution to public life. 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