Gotowa bibliografia na temat „International Fur Workers Union of the United States and Canada”

In this article we ask why some unions in Canada and the United States were more actively opposed to NAFTA than others, and why these "activist" unions differed in the strategies that they adopted for fighting NAFTA and in the alternatives that they offered to it. We ask the same questions about differences between the U.S. and Canadian labor movements as embodied in the rhetoric and behavior of their central federations. We distinguish four union "types" on two dimensions: the inclusiveness of union leaders' collective identity (i.e., the kinds of workers that the union actively seeks to organize), and the radicalness of union leaders' moral economy (i.e., how critical the union is of the status quo political economy). We hypothesize that differences in union type, so defined, explain a significant part of the variation in the levels of union activism against NAFTA in both countries, as well as differences in strategies of opposition. Differences in the relative strength of union types is also hypothesized to be an important factor explaining strategic differences between the two national labor federations. We use statistical analysis of survey data, as well as qualitative analysis of institutional variables, to operationalize and assess these hypotheses. We find considerable support for them.

Social policy is the most important component of the development system of the agroindustrial sector of any country. Seasonal employment of agricultural workers is one of the key issues of social regulation of the sector. Currently in Russia there is no definition of this category of workers at the legislative level, nor are there any measures for their social protection. This factor is an obstacle to the effective development of the industry. In this regard, in order to substantiate the need to strengthen social support for domestic seasonal workers, the article examines international experience in this area. As an example, countries with similar economic and geographical location and with labour shortages in agriculture are selected – the European Union, Canada, the United States of America. The analysis of the practice of attracting migrant workers from abroad for seasonal work shows that such regulation of employment is associated with certain social and financial risks and, in a crisis situation, poses a threat to the country’s food security. Taking this into account, the author presents arguments in favour of attracting domestic labour resources for seasonal work in Russia. At the same time, the need to provide social guarantees, benefits and targeted support for this category of workers within the framework of the current social policy in agriculture was noted. The implementation of these measures will contribute to increasing the employment of the population in agriculture and, as a result, to the smooth and efficient functioning of the industry.

In mid-July of 1997 a significant event occurred when a first ministers' meeting of the European Union abrogated the legislation of the European Parliament, which, in 1989, had voted to ban importation of trapped fur products into Union countries from Canada and the United States. For eight years the representatives of the Aboriginal people and some anthropologists had worked against the implementation of this legislation, which threatened the life-way of a substantial proportion of the North American trappers, 70% of whose product is marketed in Europe. More than half of these trappers are Aboriginal in ancestry and contemporary cultural lifestyle. The marketing ban issue was heated and inflated in a manner disproportionate to the extent of North American European trade that the fur market comprises. This emotional climate was largely generated by animal rights organizations, often employing shock techniques openly anti-Aboriginal in tone. The campaigns have been conducted with growing public support all over Europe, and to some significant degree in the urban United States—but most particularly so in Great Britain. The activities of the International Fund for Animal Welfare and its fraternal groups have been well documented by George Wenzel (Animal Rights, Human Rights: Ecology, Economy and Ideology in the Canadian Arctic. Toronto: University of Toronto Press, 1991) most notably, and also by such responsible people as the Greenlandic diplomat, ex-European Parliament Member and writer Finn Lynge.

Background: In any aging society, the sociolegal construction of intergenerational relationships is of great importance. This study conducts an international comparison of a specific judicial issue: whether active labor unions have the legal right to strike for the purpose of improving the benefits given to nonactive workers (specifically, pensioners). Method: A comparative case law methodology was used. The texts of three different Supreme Court cases—in the United States, Canada, and Israel—were analyzed and compared. Findings: Despite the different legal outcomes, all three court rulings reflect a disregard of known and relevant social gerontology theories of intergenerational relationships. Conclusion: Social gerontological theories can play an important role in both understanding and shaping judicial policies and assisting the courts in choosing their sociojudicial narratives.

The life path, scientific-pedagogical and public activity of Volodymyr Sokurenko – a prominent Ukrainian jurist, doctor of law, professor, talented teacher of the Lviv Law School of Franko University are analyzed. It is found out that after graduating from a seven-year school in Zaporizhia, V. Sokurenko entered the Zaporizhia Aviation Technical School, where he studied two courses until 1937. 1/10/1937 he was enrolled as a cadet of the 2nd school of aircraft technicians named after All-Union Lenin Komsomol. In 1938, this school was renamed the Volga Military Aviation School, which he graduated on September 4, 1939 with the military rank of military technician of the 2nd category. As a junior aircraft technician, V. Sokurenko was sent to the military unit no. 8690 in Baku, and later to Maradnyany for further military service in the USSR Air Force. From September 4, 1939 to March 16, 1940, he was a junior aircraft technician of the 50th Fighter Regiment, 60th Air Brigade of the ZAK VO in Baku. The certificate issued by the Railway District Commissariat of Lviv on January 4, 1954 no. 3132 states that V. Sokurenko actually served in the staff of the Soviet Army from October 1937 to May 1946. The same certificate states that from 10/12/1941 to 20/09/1942 and from 12/07/1943 to 08/03/1945, he took part in the Soviet-German war, in particular in the second fighter aviation corps of the Reserve of the Supreme Command of the Soviet Army. In 1943 he joined the CPSU. He was awarded the Order of the Patriotic War of the 1st degree and the Order of the Red Star (1943) as well as 9 medals «For Merit in Battle» during the Soviet-German war. With the start of the Soviet-German war, the Sokurenko family, like many other families, was evacuated to the town of Kamensk-Uralsky in the Sverdlovsk region, where their father worked at a metallurgical plant. After the war, the Sokurenko family moved to Lviv. In 1946, V. Sokurenko entered the Faculty of Law of the Ivan Franko Lviv State University, graduating with honors in 1950, and entered the graduate school of the Lviv State University at the Department of Theory and History of State and Law. V. Sokurenko successfully passed the candidate examinations and on December 25, 1953 in Moscow at the Institute of Law of the USSR he defended his thesis on the topic: «Socialist legal consciousness and its relationship with Soviet law». The supervisor of V. Sokurenko's candidate's thesis was N. Karieva. The Higher Attestation Commission of the Ministry of Culture of the USSR, by its decision of March 31, 1954, awarded V. Sokurenko the degree of Candidate of Law. In addition, it is necessary to explain the place of defense of the candidate's thesis by V. Sokurenko. As it is known, the Institute of State and Law of the USSR has its history since 1925, when, in accordance with the resolution of the Presidium of the Central Executive Committee of March 25, 1925, the Institute of Soviet Construction was established at the Communist Academy. In 1936, the Institute became part of the USSR Academy of Sciences, and in 1938 it was reorganized into the Institute of Law of the USSR Academy of Sciences. In 1941–1943 it was evacuated to Tashkent. In 1960-1991 it was called the Institute of State and Law of the USSR Academy of Sciences. In Ukraine, there is the Institute of State and Law named after V. Koretsky of the NAS of Ukraine – a leading research institution in Ukraine of legal profile, founded in 1949. It is noted that, as a graduate student, V. Sokurenko read a course on the history of political doctrines, conducted special seminars on the theory of state and law. After graduating from graduate school and defending his thesis, from October 1, 1953 he was enrolled as a senior lecturer and then associate professor at the Department of Theory and History of State and Law at the Faculty of Law of the Lviv State University named after Ivan Franko. By the decision of the Higher Attestation Commission of the Ministry of Higher Education of the USSR of December 18, 1957, V. Sokurenko was awarded the academic title of associate professor of the «Department of Theory and History of State and Law». V. Sokurenko took an active part in public life. During 1947-1951 he was a member of the party bureau of the party organization of LSU, worked as a chairman of the trade union committee of the university, from 1955 to 1957 he was a secretary of the party committee of the university. He delivered lectures for the population of Lviv region. Particularly, he lectured in Turka, Chervonohrad, and Yavoriv. He made reports to the party leaders, Soviet workers as well as business leaders. He led a philosophical seminar at the Faculty of Law. He was a deputy of the Lviv City Council of People's Deputies in 1955-1957 and 1975-1978. In December 1967, he defended his doctoral thesis on the topic: «Development of progressive political thought in Ukraine (until the early twentieth century)». The defense of the doctoral thesis was approved by the Higher Attestation Commission on June 14, 1968. During 1960-1990 he headed the Department of Theory and History of State and Law; in 1962-68 and 1972-77 he was the dean of the Law Faculty of the Ivan Franko Lviv State University. In connection with the criticism of the published literature, on September 10, 1977, V. Sokurenko wrote a statement requesting his dismissal from the post of Dean of the Faculty of Law due to deteriorating health. During 1955-1965 he was on research trips to Poland, Czechoslovakia, Romania, Austria, and Bulgaria. From August 1966 to March 1967, in particular, he spent seven months in the United States, England and Canada as a UN Fellow in the Department of Human Rights. From April to May 1968, he was a member of the government delegation to the International Conference on Human Rights in Iran for one month. He spoke, in addition to Ukrainian, English, Polish and Russian. V. Sokurenko played an important role in initiating the study of an important discipline at the Faculty of Law of the Lviv University – History of Political and Legal Studies, which has been studying the history of the emergence and development of theoretical knowledge about politics, state, law, ie the process of cognition by people of the phenomena of politics, state and law at different stages of history in different nations, from early statehood and modernity. Professor V. Sokurenko actively researched the problems of the theory of state and law, the history of Ukrainian legal and political thought. He was one of the first legal scholars in the USSR to begin research on the basics of legal deontology. V. Sokurenko conducted extensive research on the development of basic requirements for the professional and legal responsibilities of a lawyer, similar to the requirements for a doctor. In further research, the scholar analyzed the legal responsibilities, prospects for the development of the basics of professional deontology. In addition, he considered medical deontology from the standpoint of a lawyer, law and morality, focusing on internal (spiritual) processes, calling them «the spirit of law.» The main direction of V. Sokurenko's research was the problems of the theory of state and law, the history of legal and political studies. The main scientific works of professor V. Sokurenko include: «The main directions in the development of progressive state and legal thought in Ukraine: 16th – 19th centuries» (1958) (Russian), «Democratic doctrines about the state and law in Ukraine in the second half of the 19th century (M. Drahomanov, S. Podolynskyi, A. Terletskyi)» (1966), «Law. Freedom. Equality» (1981, co-authored) (in Russian), «State and legal views of Ivan Franko» (1966), «Socio-political views of Taras Shevchenko (to the 170th anniversary of his birth)» (1984); «Political and legal views of Ivan Franko (to the 130th anniversary of his birth)» (1986) (in Russian) and others. V. Sokurenko died on November 22, 1994 and was buried in Holoskivskyi Cemetery in Lviv. Volodymyr Sokurenko left a bright memory in the hearts of a wide range of scholars, colleagues and grateful students. The 100th anniversary of the Scholar is a splendid opportunity to once again draw attention to the rich scientific heritage of the lawyer, which is an integral part of the golden fund of Ukrainian legal science and education. It needs to be studied, taken into account and further developed.

The article is devoted to the study the process of international marketing certification of services in different countries. |In connection with the reform of the medical sphere in Ukraine, there is a gradual transition to market relations in the field of medical services. This process should optimize all activities which are associated with improving the efficiency of medical services in the domestic market of Ukraine and in the foreign markets. The use of marketing technologies in the field of ser-vices in their implementation in the international market should be based on the study and proper organization of the process of international marketing certification of such services. The goal of the article is to analyze the international experience of marketing certification of services as a tool for their marketing promotion in the international market. Certification and licensing of medical services on the Ukrainian market and on the international market is a mandatory process that protects both those who provide such medical services and those who receive them from external and internal factors of negative influence. The internal system of marketing certification of medical services in Ukraine includes the process of licensing and control, accreditation, examination and certification as a health care institution, medical and non-medical workers and medical services. It also includes certification of health care facilities according to the ISO 9001: 2009 standard. Today, there is no universally accepted system of certification of medical services, so each country uses its own set of standards and regulations for such activities. At the article authors considered the international marketing certification systems which are implemented by health care institutions in the European Union, Great Britain, Ireland, Canada, the United States, the Middle East, South America and Australia. The process of international marketing certification of medical services allows to solve the internal problems of health care institutions in Ukraine and will allow them to promote effectively their services in the international market.

An aging policy in the near perspective is beneficial for the country, because the state's income will increase, and more people will be involved in the labor sector. This will help prolong both physical and psychological healthy life. The aforementioned is evidenced by the examples of Israel and Canada, as well as the recommendations of the United Nations and the International Labor Organization and the vision of the European Union on promoting the employment of the older population. Age division and the development of specific terms (Older persons and Seniors) will help the state create the state program for specific age group citizens. Also, these terms will help to eliminate negative stigmas related to age and aging in the labor market. Individual employment programs and the state subsidy mechanism for improving the skills of older workers will contribute to the sustainable development of employment in Georgia. The mentioned issues respond to the association agreement concluded between the European Union and Georgia.

Photo by Spencer Davis on Unsplash ABSTRACT Current conceptions of solidarity impose a morality and sacrifice that did not prevail in the case of COVID-19 vaccine distribution. Notably, the vaccine distribution disparity revealed that when push came to shove, in the case of global distribution, self-interested persons reached inward rather than reaching out, prioritized their needs, and acted to realize their self-interest. Self-interest and loyalty to one’s own group are natural moral tendencies. For solidarity to be normatively relevant in difficult and emergency circumstances, solidarity scholars ought to leverage the knowledge of the human natural tendency to prioritize one’s own group. This paper recommends a nonexclusive approach to solidarity that reflects an understanding of rational self-interest but highlights commonalities among all people. A recommended task for future studies is to articulate what the account of solidarity informed by loyalty to the group would look like. INTRODUCTION The distribution of COVID-19 vaccines raises concerns about the normative relevance of the current conceptions of solidarity. Current conceptions of solidarity require individuals to make sacrifices they will reject in difficult and extreme situations. To make it more relevant in difficult situations, there is a need to rethink solidarity in ways that align with natural human dispositions. The natural human disposition or tendency is to have loyalty to those to whom one relates, to those in one’s own group (by race, ethnicity, neighborhood, socioeconomic status, etc.), or to those in one’s location or country. While some may contend that such natural dispositions should be overcome through moral enhancement,[1] knowledge about self-interest ought to be leveraged to reconceptualize solidarity. Notably, for solidarity to be more relevant in emergencies characterized by shortages, solidarity ought to take natural human behaviors seriously. This paper argues that rather than seeing solidarity as a collective agreement to help others out of a common interest or purpose, solidarity literature must capitalize on human nature’s tendency toward loyalty to the group. One way to do this is by expanding the group to the global community and redefining solidarity to include helping the human race when emergencies or disasters are global. The first section describes the current conception of solidarity, altruism, and rational self-interest. The second section discusses how the moral imperative to cooperate by reaching out to others did not lead to equitable COVID-19 vaccine distribution. The third section argues that solidarity should be rethought to align with natural human dispositions toward loyalty to groups and rational self-interest. The final section briefly suggests the global community be the group for nonexclusive solidarity. I. Solidarity: Understanding Its Normative Imperatives Solidarity literature is vast and complex, attracting contributions from authors from countries of all income levels.[2] Notably, the literature addresses how solidarity develops from interpersonal, then group to institutional, and how it is motivated and maintained at different levels.[3] Solidarity is unity among people with a shared interest or goal.[4] The term was popularized during an anti-communist labor movement in Poland.[5] While a show of solidarity traditionally meant solidarity within a group, for example, workers agreeing with and supporting union objectives and leaders,[6] it has come to include sympathy/empathy and action by those outside the group who stand with those in need. In bioethics, the Nuffield Council defines solidarity as “shared practices reflecting a collective commitment to carry financial, social, emotional, and or other ‘costs’ to assist others.”[7] As conceptualized currently, solidarity prescribes a morality of cooperation and may incorporate altruism. Solidaristic actions like aiding others or acting to enhance the quality of others’ lives are often motivated by emotive connections/relations. For this reason, Barbara Prainsack and Alena Buyx define solidarity as “a practice by which people accept some form of financial, practical, or emotional cost to support others to whom they consider themselves connected in some relevant respect.”[8] Although this description has been critiqued, the critics[9] do not deny that sympathy and understanding are the bases for “standing up beside” or relating to others. Political solidarity is a “response to injustice, oppression, or social vulnerability”[10] and it entails a commitment to the betterment of the group. “Rational self-interest” describes when parties behave in ways that make both parties better off.[11] They may be partly motivated by their own economic outcome. It may be that when some regions or groups act solidaristically, they are also motivated by shared economic goals.[12] Rational self-interest is not always opposed to the commitment to collectively work for the group’s good. Rational self-interest can intersect with collective action when parties behave in ways that make both parties better off. For example, one study found that individuals are willing to bear the burden of higher taxes in favor of good education policies that significantly increase their opportunities to have a good life.[13] Rationally self-interested persons may be partly motivated by their own economic outcome. It may be that when some regions or groups act solidaristically, they are also motivated by shared economic goals.[14] Specifically, individuals, organizations, and governments are driven to positively identify with or aid others because they feel connected to them, share the same interest, or would benefit from the same action. Cooperating with others on this basis guarantees their interests. Individuals will be less likely to help those with whom they do not feel connected. Respect, loyalty, and trust among solidary partners are equally grounded in this belief. “[S]olidarity involves commitment, and work as well as the recognition that even if we do not have the same feeling, or the same lives, or the same bodies, we do live on common grounds.”[15] Although individuals are more likely to exhibit solidarity with those to whom they feel connected, their lives and interests are still different. Some African philosophers describe solidarity as entailing reciprocal relations and collective responsibility.[16] The bases for positively acting to benefit others are communal relations and individual flourishing, similar to solidarity as it is described in the global literature. Common motifs and maxims typify this belief: the West African motifs like the Siamese Crocodile and the African maxims like “the right arm washes the left hand and the left arm washes the right arm”, and the Shona phrases “Kukura Kurerwa” and “Chirere chichazo kurerawo” ­– both meaning the group’s development is vital for the individual’s development.[17] As a reciprocal relation, solidaristic actions are instrumentalized for one’s self-affirmation or self-emergence. This view underlies practices in Africa like letsema, which is an agricultural practice where individuals assist each other in harvesting their farm produce. It is also the animating force underlying a favorable disposition towards joint ventures like the ajo (an African contributing saving scheme whereby savings are shared among contributors by rotation).[18] Furthermore, as entailing collective ownership, solidaristic actions become ways of affirming each other’s destiny because it is in one’s best interest to cooperate with them this way or help others realize their life goals given the interconnectedness of lives. One advantage of forming solidary union that reaches out to others is that they possess qualities and skills that one lacks. This application of solidarity is more localized than solidarity among countries or global institutions. Furthermore, solidarity also entails altruism, an idea that is particularly common in the philosophical literature of low-income countries. On this account, solidarity implies a voluntary decision to behave in ways that make individuals better off for their own sake. Here, it matters only that some have thought about solidarity this way. Moreover, this belief informs pro-social behaviors – altruism is acting solely for the good of others.[19] Altruistic behaviors are motivated by empathy, which is an acknowledgement of individuals who require aid, and sensitivity, which is a thoughtful response to individuals in need of help. Solidarity can seem to be a call to help strangers rather than a genuine feeling of uniting with people for a common cause. Altruism and solidarity appear similar although they are distinct in that solidarity is not merely helping others. It is helping others out of a feeling of unity. In some cultures in Africa, an indifference to the needs of others or a failure to act solely in ways that benefit others or society are often considered an exhibition of ill will.[20] Precisely, the phrases “Kukura Kurerwa” and “Chirere chichazo kurerawo” among the Shona people in Southern Africa morally compel one to play an active role in the growth and improvement of others. “The core of improving others’ well-being,” as explained, “is a matter of meeting their needs, not merely basic ones but also those relevant to higher levels of flourishing, e.g. being creative, athletic, theoretical.”[21] On this basis, self-withdrawal, self-isolation, and unilateralism, would be failures to be solidaristic. II. COVID-19 Vaccine Distribution Disparity And The Imperative To Reach Out The strength and benefits of cooperation are well documented. COVID-19 vaccine distribution did not reflect solidarity despite the use of rhetoric suggesting it. COVID-19 vaccine distribution disparity exemplifies how solidarity requires individuals to make sacrifices that they will refuse under challenging circumstances. Solidaristic rhetoric was not uncommon during the COVID-19 pandemic. This was expressed through maxims like “Stronger together”, “No one is safe until everyone is safe”, “We are all in this together”, and “Flatten the curve”, as well as cemented through actions like physical distancing, mask-wearing, travel restrictions, and limits on social gatherings. Before the pandemic, solidarity rhetoric informed alliances like the Black Health Alliance that was created to enable Black people in Canada to access health resources. This rhetoric and the global recognition of the vital importance of exhibiting solidarity had little if any impact on preventing vaccine distribution disparity. Notably, the World Health Organization set a goal of global vaccination coverage of 70 percent. The 70 percent figure was recognized as key for ending the pandemic, preventing the emergence of new variants, and facilitating global economic recovery.[22] The solidaristic rhetoric that no country was safe until all countries were safe did not result in enough vaccine distribution. Nor did the rational self-interest of common economic goals. The economic impact of the pandemic has been huge for most nations, costing the global community more than $2 trillion.[23] Vaccine distribution disparity across countries and regions undermined international efforts to end the COVID-19 pandemic. The disparity revealed that self-interested persons, organizations, and countries reached inward, prioritized their needs, and acted to realize their own self-interest. Empirical studies confirmed the disparity at the macro and micro levels. Some of the findings are worth highlighting. The number of vaccine doses injected in high-income countries was 69 times higher than that in low-income countries.[24] In fact, the UK had doubly vaccinated about 75 percent of its adult population by February 2022, while more than 80 percent of African nations had not received a single dose of the vaccine.[25] Precisely, the national uptake of vaccines in Uganda (which is a low-income economy without COVID-19 production capacity) was “6 percent by September 2021 and 63 percent by June 2022. The vaccination coverage in the country was 2 percent by September 2021 and 42 percent by June 2022. Yet both the national COVID-19 vaccination uptake and coverage were far below WHO targets for these dates.[26] Although a report which assessed the impact of COVID-19 vaccines in the first of year of vaccination showed that about 19 million COVID-19-related deaths were averted, they were mainly in the high-income countries rather than in countries that failed to reach the vaccine coverage threshold for preventing the emergence of new variants.[27] There were more than 250,000 COVID-related deaths in African countries.[28] Though this figure is significantly lower than reported COVID-19 deaths in North America (1.6 million), the report and other studies confirm that many of the deaths in Africa could have been prevented if the vaccines had been widely distributed in the region. [29] Still at the macro level, whereas 78 percent of individuals in high-income countries were vaccinated by February 15, 2022, only 11 percent of persons in low-income countries were vaccinated by the same date.[30] By February 15, 2022, high-income countries like Lithuania and Gibraltar (a UK territory) had more than 300 percent of doses required for vaccinating their population, while low-income countries in Africa had only managed to secure about 10 percent of the necessary vaccine doses for their people. Burundi had vaccinated less than 1 percent of its population by December 2022. The disparity between countries of similar income levels was also evident. For example, among 75 low- and middle-income countries, only about 14 countries reported vaccinating at least 50 percent of their population. And, while high-income countries like Qatar had secured more than 105 percent of doses for their people, other high-income countries like Liechtenstein had only managed about 67 percent vaccination coverage by December 2022.[31] Within countries, vaccination coverage gaps were also evident between urban and rural areas, with the former having higher vaccination coverage than the latter.[32] There were many tangible solidaristic efforts to cooperate or reach out through schemes like the COVID-19 Vaccines Global Access (COVAX), African Vaccine Acquisition Trust (AVAT) and Technology Access Pool (C-TAP). Notably, the schemes were testaments of the global recognition to lift others as we rise and not leave anyone behind. Both high-income and low- and middle-income countries supported the programs as an expression of solidarity. Indeed, many low- and middle-income countries secured about 800 million doses through these schemes by the end of December 2021. Nonetheless, this was still far below these countries’ two-billion-dose target by the same date. The wealthier countries’ rhetoric of support did not lead to delivery of enough vaccines. The support by high-income countries seems disingenuous. While high-income countries at first allocated vaccines carefully and faced shortages, they had plentiful supplies before many countries had enough for their most vulnerable people. Thus, these schemes did very little to ensure the well-being of people in low- and middle-income countries that relied on them. These schemes had many shortcomings. For example, COVAX relied on donations and philanthropy to meet its delivery targets. In addition, despite their support for these schemes, many high-income countries hardly relied on them for their COVID-19 vaccine procurement. Instead, these high-income countries made their own private arrangements. In fact, high-income countries relied on multilateral agreements and direct purchases to secure about 91 percent of their vaccines.[33] These solidaristic underfunded schemes had to compete to procure vaccines with the more highly resourced countries. Arguably, many factors were responsible for the uneven distribution of COVID-19 vaccines. For example, vaccine production sites facilitated vaccine nationalism whereby countries prioritized their needs and enabled host states like the UK to stockpile vaccines quickly. Regions without production hubs, like many places in Africa, experienced supply insecurity.[34] The J & J-Aspen Pharmacare deal under which a South African facility would produce the J&J COVID vaccine did not improve the local supply.[35] Companies sold vaccines at higher than the cost of production despite pledges by many companies to sell COVID-19 vaccines at production cost. AstraZeneca was the only company reported to have initially sold vaccines at cost until it replaced this with tiered pricing in late 2021.[36] Moderna estimated a $19 billion net profit from COVID-19 vaccine sales by the end of 2021. Pricing practices undermined solidaristic schemes designed to help low-income countries access the doses required for their populations.[37] The unwillingness of Western pharmaceutical companies like Johnson and Johnson, Pfizer-BioNTech, and Moderna to temporarily relinquish intellectual property rights or transfer technology that would have eased vaccine production in low-income countries that lacked production capabilities even when taxpayers’ money or public funding accelerated about 97 percent of vaccine discovery is another example of acting without solidarity. South Africa and India proposed the transfer of essential technological information about COVID-19 vaccines to them to increase local production.[38] The EU, UK, and Germany, which host many of these pharmaceutical companies, opposed the technology transfers.[39] Corporations protected their intellectual property and technology for profits. There were many other factors, like vaccine hoarding. Although the solidaristic rhetoric suggested a global community united to help distribute the vaccine, COVID-19 vaccine distribution demonstrates that individuals, institutions, regions, or states will prioritize their needs and interests. This leads to the question, “What sort of behaviors can reasonably be expected of individuals in difficult situations? In what ways can solidarity be re-imagined to accommodate such behaviors? Ought solidarity be re-imagined to accommodate such actions? III. COVID-19 Vaccine Disparity: Lessons For Solidarity Literature COVID-19 vaccine distribution disparity has been described as inequitable and immoral.[40] One justification for the negative depiction is that it is irresponsible of individual states or nations to prioritize their own needs over the global good, especially when realizing the global interest is necessary for ensuring individual good. Although such contributions to the ethical discourse on COVID-19 vaccine disparity are essential, they could also distract attention from vital conversations concerning how and why current solidarity conceptions can better reflect core human dispositions. To clarify, the contestation is not that solidaristic acts of reaching out to others are morally unrealistic or non-realizable. There are historical examples of solidarity, particularly to end a common affliction or marginalization. An example is the LGBT support of HIV/AIDS-infected persons based on their shared identities to confront and end the stigma, apathy, and homophobia that accompanied the early years of the crisis.[41] Equally, during the apartheid years in South Africa, Black students formed solidarity groups as a crucial racial response to racism and oppression by the predominantly White government.[42] Additionally, the World Health Organization’s (WHO) director, Tedros Ghebreyesus cited solidarity and its rhetoric as the reason for the resilience of societies that safely and efficiently implemented restrictive policies that limited COVID-19 transmission. To improve its relevance to emergencies, solidarity ought to be reconceptualized considering COVID-19 vaccine distribution. As demonstrated by the COVID-19 vaccine distribution disparity, individuals find it difficult to help others in emergencies and share resources given their internal pressing needs. Moreover, humans have a natural tendency to take care of those with whom they identify. That may be by country or region, race, ethnicity, socioeconomic status, type of employment, or other grouping. By extension, the morality that arises from the tendency towards “the tribe” is sometimes loyalty to one’s broader group. Evidence from human evolutionary history, political science, and psychology yields the claim that “tribal [morality] is a natural and nearly ineradicable feature of human cognition, and that no group—not even one’s own—is immune.”[43] Tribal morality influences mantras like America First, South Africans Above Others, or (arguably) Brexit. These conflict with solidarity. As another global example, climate change concerns are not a priority of carbon’s worst emitters like the US, China, and Russia. In fact, in 2017, the US pulled out of the Paris Agreement, a tangible effort to rectify the climate crisis.[44] Droughts experienced by indigenous people in Turkana, the melting ice experienced by the Inuit, the burning bush experienced by the aboriginal Australians, and the rise in ocean levels that remain a constant threat to the Guna are examples of the harm of the changing climate. In the case of climate action, it appears that governments prioritize their self-interests or the interests of their people, over cooperation with governments of places negatively impacted. In the instance of COVID-19 vaccine distribution disparity, loyalty to the group was evident as states and countries kept vaccines for their own residents. Solidarity has a focus on shared interests and purpose, but in its current conceptions it ignores human nature’s loyalty to groups. In emergencies that involve scarcity, solidarity needs to be redefined to address the impulse to keep vaccines for one’s own country’s population and the choice to sell vaccines to the highest bidder. For solidarity to be normatively relevant in difficult and emergency circumstances, solidarity scholars ought to leverage the knowledge of human natural tendency to prioritize one’s own group to rethink this concept. IV. Rethinking Solidarity For Challenging Circumstances In the globalized world, exhibiting solidarity with one another remains intrinsically valuable. It makes the world better off. But the challenge remains ensuring that individuals can exhibit solidarity in ways that align with their natural instincts. Rather than helping those seen as other, or behaving altruistically without solidarity, people, governments, and organizations should engage in solidarity to help others and themselves as part of the global community. A rational self-interest approach to solidarity is similar, while altruism is distinguishable. Solidarity can be expanded to apply when the human race as a whole is threatened and common interests prevail, sometimes called nonexclusive solidarity.[45] That is distinguished from altruism as solidarity involves seeing each other as having shared interests and goals – the success of others would lead to the success of all. For example, cleaner air or limiting the drivers of human-made climate change would benefit all. Warning the public, implementing social distancing and masking, and restricting travel are examples of global goals that required solidaristic actions to benefit the human race.[46] Arguably, this conception of solidarity could apply to a scarce resource, like the COVID-19 vaccine. Notably, the solidarity rhetoric that this gives rise to is that COVID-19 vaccine equitable distribution is a fight for the human race. Solidarity has been applied to scarcity and used to overcome deprivation due to scarcity. In the case AIDS/HIV, there were many arguments and then programs to reduce drug prices and to allocate and condoms to countries where the epidemic was more pronounced and continuing to infect people. Similarly, a solidarity-inspired effort led to treatments for resistant tuberculosis.[47] Summarily, I suggest that we cannot tackle global health problems without exhibiting solidarity with one another. Humans can exhibit solidarity in ways that align with their natural instincts. To do this, nonexclusive solidarity described in this section, is required. Although the nonexclusive solidarity recognizes difference, it avoids the “logic of competition that makes difference toxic.”[48] Without necessarily requiring every country's leaders to prioritize global citizens equally, the nonexclusive solidarity at least, prohibits forms of competition that undermine initiatives like COVAX from securing the required vaccines to reach the vaccine coverage target. CONCLUSION COVID-19 vaccine distribution disparity does not create a new problem. Instead, it reveals an existing concern. This is the disconnect between dominant human psychological makeup and the sort of solidarity expounded in current literature or solidaristic actions. Notably, it reveals a failure of current solidarity conceptions to reflect the natural human tendency to prioritize the interests of one’s own group. As such, the disparity requires rethinking or reconceptualization of solidarity in ways that align with the dominant human tendency. As conceptualized currently, solidarity enjoins a form of morality that many found very difficult to adhere to during the COVID-19 pandemic. Notably, they perceived solidarity as a call to help strangers. Humans are linked by something that is far more important than a relationship between strangers. The unbreakable bond among humans that this idea gives rise to would necessitate genuine concern for each other’s well-being since we are implicated in one another's lives. The exact ways a conception of solidarity that applies to the global community can inform guidelines and policies in emergencies and difficult situations when individuals are expected to be solidaristic is a recommended task for future studies. - [1] Ingmar Persson & Julian Savulescu 2019. The Duty to be Morally Enhanced. Topoi, 38, 7-14. [2] M. Inouye 2023. On Solidarity, Cambridge, MA, Boston Review. [3] Barbara Prainsack & Alena Buyx 2011. Solidarity. Reflections on an Emerging Concept in Bioethics. Summary. [4] Oxford Languages (“unity or agreement of feeling or action, especially among individuals with a common interest; mutual support within a group.”) [5] Mikolaj Glinski. 2015. The Solidarity Movement: Anti-Communist, Or Most Communist Thing Ever? The Solidarity Movement: Anti-Communist, Or Most Communist Thing Ever?. https://culture.pl/en/article/the-solidarity-movement-anti-communist-or-most-communist-thing-ever. [6] Carola Frege, Edmund Heery & Lowell Turner 2004. 137The New Solidarity? Trade Union Coalition-Building in Five Countries. In: FREGE, C. & KELLY, J. (eds.) Varieties of Unionism: Strategies for Union Revitalization in a Globalizing Economy. Oxford University Press. [7] Barbara Prainsack & Alena Buyx 2011. Solidarity. Reflections on an Emerging Concept in Bioethics. Summary. [8] Prainsack & Buyx, 2017. [9] Angus Dawson & Bruce Jennings 2012. The Place of Solidarity in Public Health Ethics. Public Health Reviews, 34, 4. [10] Sally J. Scholz 2008. Political Solidarity, Penn State University Press. [11] Emanuele Bertusi. 2017. An analysis of Adam Smith's concept of self-interest: From Selfish behavior to social interest. Libera Universita Internazionale Degli Studi Sociali. [12] Sally J. Scholz 2008. Political Solidarity, Penn State University Press. [13] Marius R. Busemeyer & Dominik Lober 2020. Between Solidarity and Self-Interest: The Elderly and Support for Public Education Revisited. Journal of Social Policy, 49, 425-444. [14] Scholz, 2008. [15] Sara Ahmed 2004. The Cultural Politics of Emotion, New York, Routledge. [16] C. Ewuoso, T. Obengo & C. Atuire 2022. Solidarity, Afro-communitarianism, and COVID-19 vaccination. J Glob Health, 12, 03046. [17] J Mugumbate 2013. Exploring African philosophy: The value of ubuntu in social work. Afri J Soc W 3, 82-100. [18] Salewa Olawoye-Mann 2023. 55Beyond Coping: The Use of Ajo Culture among Nigerian Immigrants to Counter Racial Capitalism in North America. In: HOSSEIN, C. S., AUSTIN, S. D. W. & EDMONDS, K. (eds.) Beyond Racial Capitalism: Co-operatives in the African Diaspora. Oxford University Press. [19] Estrella Gualda 2022. Altruism, Solidarity and Responsibility from a Committed Sociology: Contributions to Society. The American Sociologist, 53, 29-43. [20] Ewuoso, Obengo & Atuire 2022. [21] T. Metz 2015. An African theory of social justice. In: BIOSEN, C. & MURRAY, M. (eds.) Distributive Justice Debates in Political and Social Thought: Perspectives on Finding a Fair Share. New York: Routledge. [22] Victoria Pilkington, Sarai Mirjam Keestra & Andrew Hill 2022. Global COVID-19 Vaccine Inequity: Failures in the First Year of Distribution and Potential Solutions for the Future. Frontiers in Public Health, 10. [23] M. Hafner, E. Yerushalmi, C. Fays, E. Dufresne & C. Van Stolk 2022. COVID-19 and the Cost of Vaccine Nationalism. Rand Health Q, 9, 1. [24] Mohsen Bayati, Rayehe Noroozi, Mohadeseh Ghanbari-Jahromi & Faride Sadat Jalali 2022. Inequality in the distribution of Covid-19 vaccine: a systematic review. International Journal for Equity in Health, 21, 122. [25] Graham Dutfield, Siva Thambisetty, Aisling Mcmahon, Luke Mcdonagh & Hyo Kang 2022. Addressing Vaccine Inequity During the COVID-19 Pandemic: The TRIPS Intellectual Property Waiver Proposal and Beyond. Cambridge Law Journal, 81. [26] Patrick King, Mercy Wendy Wanyana, Richard Migisha, Daniel Kadobera, Benon Kwesiga, Biribawa Claire, Michael Baganizi & Alfred Driwale. 2023. Covid 19 vaccine uptake and coverage, Uganda 2021-2022. UNIPH Bulletin, 8. https://uniph.go.ug/covid-19-vaccine-uptake-and-coverage-uganda-2021-2022/#: [27] O. J. Watson, G. Barnsley, J. Toor, A. B. Hogan, P. Winskill & A. C. Ghani 2022. Global impact of the first year of COVID-19 vaccination: a mathematical modelling study. Lancet Infect Dis, 22, 1293-1302. [28] Arcgis January 21, 2024. African dashboard for tracking the COVID-19 in real-time. https://www.arcgis.com/apps/dashboards/b959be51c0014845ad44142bce1b68fe [29] Jai K. Das, Hsien Yao Chee, Sohail Lakhani, Maryam Hameed Khan, Muhammad Islam, Sajid Muhammad & Zulfiqar A. Bhutta 2023. COVID-19 Vaccines: How Efficient and Equitable Was the Initial Vaccination Process? Vaccines, 11, 11. O. J. Watson, G. Barnsley, J. Toor, A. B. Hogan, P. Winskill & A. C. Ghani 2022. Global impact of the first year of COVID-19 vaccination: a mathematical modelling study. Lancet Infect Dis, 22, 1293-1302. [30] Pilkington, Keestra & Hill 2022. [31] Kunyenje, et al. 2023. [32] Pilkington, Keestra & Hill 2022. [33] Jai K. Das, Hsien Yao Chee, Sohail Lakhani, Maryam Hameed Khan, Muhammad Islam, Sajid Muhammad & Zulfiqar A. Bhutta 2023. COVID-19 Vaccines: How Efficient and Equitable Was the Initial Vaccination Process? Vaccines, 11, 11. [34] Kunyenje, et al. 2023. [35] Lynsey Chutel. 2022. Africa's first COVID-19 vaccine factory hasn't received a single order. Africa's first COVID-19 vaccine factory hasn't received a single order. https://www.nytimes.com/2022/05/12/world/africa/south-africa-covid-vaccine-factory.html [36] Graham Dutfield, Siva Thambisetty, Aisling Mcmahon, Luke Mcdonagh & Hyo Kang 2022. Addressing Vaccine Inequity During the COVID-19 Pandemic: The TRIPS Intellectual Property Waiver Proposal and Beyond. Cambridge Law Journal, 81. [37] Dutfield, et al. [38] Hannah Balfour. June 17, 2022 2022. WTO waives intellectual property rights for COVID-19 vaccines. European Pharmaceutical Review https://www.europeanpharmaceuticalreview.com/news/172329/breaking-news-wto-waives-intellectual-property-rights-for-covid-19-vaccines/ [39] Government Uk. 2021. UK statements to the TRIPS Council: Item 15 waiver proposal for COVID-19. UK statements to the TRIPS Council: Item 15 waiver proposal for COVID-19 . https://www.gov.uk/government/news/uk-statement-to-the-trips-council-item-15 [40] Victoria Pilkington, Sarai Mirjam Keestra & Andrew Hill 2022. Global COVID-19 Vaccine Inequity: Failures in the First Year of Distribution and Potential Solutions for the Future. Frontiers in Public Health, 10. [41] Benjamin Klassen 2021. ‘Facing it Together’: Early Caregiving Responses to Vancouver's HIV/AIDS Epidemic. Gender & History, 33, 774-789. [42] Mabogo P. More 2009. Black solidarity: A philosophical defense. Theoria: J Soc and Pol Theory, 56, 20-43. [43] Cory J. Clark, Brittany S. Liu, Bo M. Winegard & Peter H. Ditto 2019. Tribalism Is Human Nature. Current Directions in Psychological Science, 28, 587-592. [44] Hai-Bin Zhang, Han-Cheng Dai, Hua-Xia Lai & Wen-Tao Wang 2017. U.S. withdrawal from the Paris Agreement: Reasons, impacts, and China's response. Advances in Climate Change Research, 8, 220-225. [45] Arto Laitinen & Anne Birgitta Pessi 2014. Solidarity: Theory and Practice. An Introduction. In: LAITINEN, A. & PESSI, A. B. (eds.) Solidarity: Theory and Practice. Lexington Books. [46] X. Li, W. Cui & F. Zhang 2020. Who Was the First Doctor to Report the COVID-19 Outbreak in Wuhan, China? J Nucl Med, 61, 782-783. [47] Atuire, C. A., & Hassoun, N. 2023. Rethinking solidarity towards equity in global health: African views. International journal for equity in health, 22(1), 52. https://doi.org/10.1186/s12939-023-01830-9 [48] Samo Tomšič 2022. No Such Thing as Society? On Competition, Solidarity, and Social Bond. differences, 33, 51-71.

This book explores the scope of copyright user rights through the lens of property, copyright, and contract law. It proposes a taxonomy and hierarchy of copyright user rights that makes a distinction between user property, user rights, and user privileges. The book looks at user rights from an international law and multijurisdictional perspective (including the European Union, United States, Canada, United Kingdom, France, and Australia) with a particular focus on Canada, given the significant amount of jurisprudence of the Supreme Court of Canada on copyright user rights. Unlike other works that look at copyright user rights through concepts of public law and policy, this book explores user rights through concepts of private law (personal property, goods, services, sales, licences) and copyright law (exceptions to copyright infringement such as fair dealing and fair use, the first sale or exhaustion doctrine, and the impact of technological protection measures on how users experience copyright works). The book develops a pluralistic theory of copyright user rights that recognizes their diversity and myriad ways users experience copyright works, while emphasizing the importance and role of copyright users within copyright law. The book calls for the re-evaluation of the dichotomy between tangibility and intangibility and for greater cohesion between copyright law and traditional concepts of private law.

The purpose of the research upon which this book is based was empirically to investigate whether the ballot requirements in the Fair Work Act do indeed impose a significant obstacle to the taking of industrial action, and whether those provisions are indeed impelled by a legitimate ‘democratic imperative’. The book starts from the proposition that virtually all national legal systems, and international law, recognise the right to strike as a fundamental human right. It acknowledges, however, that in no case is this recognition without qualification. Amongst the most common qualifications is a requirement that to be lawful strike action must first be approved by a ballot of workers concerned. Often, these requirements are said to be necessary to protect the democratic rights of the workers concerned: this is the so-called ‘democratic imperative’. In order to evaluate the true purpose and effect of ballot requirements the book draws upon the detailed empirical study of the operation of the Australian legislative provisions noted above; a comparative analysis of law and practice in a broad range of countries, with special reference to Canada, South Africa, the United Kingdom and the United States; and the jurisprudence of the supervisory bodies of the International Labour Organisation. It finds that in many instances ballot requirements – especially those relating to quorum – are more concerned with curtailing strike activity than with constructively responding to the democratic imperative. Frequently, they also proceed from a distorted perception of what ‘democracy’ could and should entail in an industrial context. Paradoxically, the study also finds that in some contexts ballot requirements can provide additional bargaining leverage for unions. Overall, however, the study confirms our hypothesis that the principal purpose of ballot requirements – especially in Australia and the United Kingdom – is to curtail strike activity rather than to vindicate the democratic imperative, other than on the basis of a highly attenuated reading of that term. We believe that the end-result constitutes an important study of the practical operation of a complex set of legal rules, and one which exposes the dichotomy between the ostensible and real objectives underpinning the adoption of those rules. It also furnishes a worked example of multi-methods empirical, comparative and doctrinal legal research in law, which we hope will inspire similar approaches to other areas of labour law.

This is an interdisciplinary study of the typographical web that underpinned and enabled skilled print trade networks across the anglophone world in the nineteenth and early twentieth centuries. It is a cultural history, the first study of its kind on international Victorian print networks. Morality, mobility, mobilization, and solidarity were central to how compositors and print trade workers defined themselves during this period. These themes are addressed in case studies on roving printers, striking printers, and creative printers, drawing on a range of unique primary and secondary sources covering Australia, Canada, England, Ireland, New Zealand, Scotland, South Africa, the United States, and Wales. The case studies explore the cultural values and trade skills transmitted and embedded by such creative compositors, the global print trade union networks that enabled print workers to travel across continents in search of work and experience, the trade actions reliant on mobilization and information sharing across the printing world, and the Victorian working-class literary culture that compositors and printers shared through such means as memoirs, poetry, prose, and trade news contributions to trade journals and other public outlets.

Abstract The chapter discusses the protests coordinated by the Soweto Students' Representative Council in the immediate aftermath of the June 1976 uprisings, and the ANC's attempts to capitalize on the ferment by establishing itself in Soweto. Both initiatives were crushed, but the ANC was able to regroup in exile, benefiting from the recent independence of Angola and Mozambique, which respectively granted the South African movement military camps and transit routes. Steve Biko's murder in 1977 saw South Africa targeted for fresh international outrage, while Britain, France, West Germany, the United States, and Canada launched an initiative to pave a non-revolutionary path toward Namibian independence. Their intervention resulted in the passage of UN Resolution 435. The chapter ends by considering the collapse of the industrial color bar amid the growing strength of black workers, as was manifested by the flourishing of African trade unions.

The 1939 McDonald White Paper proved calamitous for European Jews as it severely limited immigration to Palestine. This led the AFL and the recently formed CIO to pressure the British government to allow Jewish immigration to Palestine. The American Trade Union Council for Labor Palestine (AJTUCP) formed in 1944 so the American labor movement could speak with one voice on Palestine. Led by Max Zaritsky, the AJTUCP rallied the leadership of AFL and CIO unions as well as the leadership of both federations. By July 1945, trade union leaders hoped for relief from the White Paper’s immigration restrictions with the British Labour Party’s stunning election victory that month. However, the new government and its foreign minister, Ernest Bevin, maintained the restrictions of the predecessor Conservative government, greatly irritating U.S. labor leaders. This refusal to change course led to tremendous protests from American labor, including communist organizations such as the American Jewish Labor Council (AJLC). The International Fur and Leather Workers’ Union’s leadership, a communist led union, played a vital role in the AJLC, which protested British actions vigorously between 1946 and 1948. Ultimately, the United Nations created a special committee to investigate solutions in Palestine (UNSCOP), which led to its recommendation for the partition of Palestine in 1947. That November, the U.N. General Assembly voted for the partition of Palestine into separate Jewish and Arab states.

In the mid-1980s, the impact of three decades of uranium processing near rural Fernald, Ohio, 18 miles northwest of Cincinnati, became the centre of national public controversy. When a series of incidents at the uranium foundry brought to light the years of contamination to the environment and surrounding farmland communities, local citizens’ groups united and demanded a role in determining the plans for cleaning up the site. One citizens’ group, Fernald Residents for Environmental Safety and Health (FRESH), formed in 1984 following reports that nearly 300 pounds of enriched uranium oxide had been released from a dust-collector system, and three off-property wells south of the site were contaminated with uranium. For 22 years, FRESH monitored activities at Fernald and participated in the decision-making process with management and regulators. The job of FRESH ended on 19 January this year when the U.S. Secretary of Energy Samuel Bodman and U.S. Environmental Protection Agency Administrator Stephen Johnson — flanked by local, state, and national elected officials, and citizen-led environmental watchdog groups including FRESH — officially declared the Fernald Site clean of all nuclear contamination and open to public access. It marked the end of a remarkable turnaround in public confidence and trust that had attracted critical reports from around the world: the Cincinnati Enquirer; U.S. national news programs 60 Minutes, 20/20, Nightline, and 48 Hours; worldwide media outlets from the British Broadcasting Company and Canadian Broadcasting Company; Japanese newspapers; and German reporters. When personnel from Fluor arrived in 1992, the management team thought it understood the issues and concerns of each stakeholder group, and was determined to implement the decommissioning scope of work aggressively, confident that stakeholders would agree with its plans. This approach resulted in strained relationships with opinion leaders during the early months of Fluor’s contract. To forge better relationships, the U.S. Department of Energy (DOE) who owns the site, and Fluor embarked on three new strategies based on engaging citizens and interested stakeholder groups in the decision-making process. The first strategy was opening communication channels with site leadership, technical staff, and regulators. This strategy combined a strong public-information program with two-way communications between management and the community, soliciting and encouraging stakeholder participation early in the decision-making process. Fluor’s public-participation strategy exceeded the “check-the-box” approach common within the nuclear-weapons complex, and set a national standard that stands alone today. The second stakeholder-engagement strategy sprang from mending fences with the regulators and the community. The approach for dispositioning low-level waste was a 25-year plan to ship it off the site. Working with stakeholders, DOE and Fluor were able to convince the community to accept a plan to safely store waste permanently on site, which would save 15 years of cleanup and millions of dollars in cost. The third strategy addressed the potentially long delays in finalizing remedial action plans due to formal public comment periods and State and Federal regulatory approvals. Working closely with the U.S. and Ohio Environmental Protection Agencies (EPA) and other stakeholders, DOE and Fluor were able to secure approvals of five Records of Decision on time – a first for the DOE complex. Developing open and honest relationships with union leaders, the workforce, regulators and community groups played a major role in DOE and Fluor cleaning up and closing the site. Using lessons learned at Fernald, DOE was able to resolve challenges at other sites, including worker transition, labour disputes, and damaged relationships with regulators and the community. It took significant time early in the project to convince the workforce that their future lay in cleanup, not in holding out hope for production to resume. It took more time to repair relationships with Ohio regulators and the local community. Developing these relationships over the years required constant, open communications between site decision makers and stakeholders to identify issues and to overcome potential barriers. Fluor’s open public-participation strategy resulted in stakeholder consensus of five remedial-action plans that directed Fernald cleanup. This strategy included establishing a public-participation program that emphasized a shared-decision making process and abandoned the government’s traditional, non-participatory “Decide, Announce, Defend” approach. Fernald’s program became a model within the DOE complex for effective public participation. Fluor led the formation of the first DOE site-specific advisory board dedicated to remediation and closure. The board was successful at building consensus on critical issues affecting long-term site remediation, such as cleanup levels, waste disposal and final land use. Fluor created innovative public outreach tools, such as “Cleanopoly,” based on the Monopoly game, to help illustrate complex concepts, including risk levels, remediation techniques, and associated costs. These innovative tools helped DOE and Fluor gain stakeholder consensus on all cleanup plans. To commemorate the outstanding commitment of Fernald stakeholders to this massive environmental-restoration project, Fluor donated $20,000 to build the Weapons to Wetlands Grove overlooking the former 136-acre production area. The grove contains 24 trees, each dedicated to “[a] leader(s) behind the Fernald cleanup.” Over the years, Fluor, through the Fluor Foundation, also invested in educational and humanitarian projects, contributing nearly $2 million to communities in southwestern Ohio, Kentucky and Indiana. Further, to help offset the economic impact of the site’s closing to the community, DOE and Fluor promoted economic development in the region by donating excess equipment and property to local schools and townships. This paper discusses the details of the public-involvement program — from inception through maturity — and presents some lessons learned that can be applied to other similar projects.