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Policing in much of the developing world has always been, in many respects, both dominated by the nonstate and pluralised. Yet, plurality and the nonstate are predominantly conceptualised, by scholars and practitioners alike, as problematic, noninclusive and/or undemocratic. Yet the reality is far more complex than this. In this chapter, we turn the tables on conventional wisdom by looking to the positive features of plural or polycentric forms of security governance by asking how these features might be utilised to provide for more inclusive forms of security governance in the Global South. Drawing on empirical research in South Africa on plural policing arrangements, this chapter considers how Sustainable Development Goal 16 which seeks to ‘promote peaceful and inclusive societies’ might be realised within plural governance systems. This chapter seeks to demonstrate that certain conditions need to be in place for plural or polycentric systems of security governance to coprovide effective and inclusive security for the collective good and, furthermore, that the positive features of the nonstate can be harnessed to give effect to the SDGs.

This chapter introduces the Sustainable Development Goals (SDGs) and considers how criminological research, policy and practice can advance this global agenda. It critically accounts for the complex geopolitical, institutional and ideological landscapes that gave rise to this agenda and the challenges this poses for implementing the SDGs today. The chapter also raises important questions about the viability and consequentiality of global efforts to govern the nexus between crime, justice and sustainable development on account of the gravest threat to humanity, climate change. We conclude that all of these issues highlight the need for scholars and practitioners with expertise on crime and justice to approach this agenda from a critical standpoint. At the same time, we acknowledge that the SDGs remain the best global framework that we have for promoting safer and more equitable societies.

In this chapter, we argue that the practice of electronically monitored “house arrest” is consistent with Foucault's insights into both the workings of “disciplinary power” and “governmentality” and with the self-governing notions of a conservative, neo-liberal ideology, and mentality. Our interpretive analysis of a set of offender narratives identifies a theme we call “transforming the self” that illustrates the ways in which house arrest is experienced by some clients as a set of discourses and practices that encourages them to govern themselves by regulating their own bodies and conduct. These self-governing capabilities include “enterprise,” “autonomy,” and an ethical stance towards their lives.

By the end of this chapter, you should be able to demonstrate an understanding of:

How sustainability messages have diffused into mainstream discourse?

The role of behavioural economics, specifically nudge theory, in encouraging sustainable behaviours.

The visual elements in marketing that support nudge theory.

How businesses are aligning with consumer concern for sustainability to illustrate their ‘wokeness’ to social issues.

The purpose of this paper is to examine the obstacles to women’s advancement in Saudi Arabia. The paper addresses the question “what are women’s experiences of becoming leaders and what influences their leadership practice?” It does this by drawing on gender and Middle Eastern literature, as well as empirical evidence of the perceptions, experience and challenges of women in Saudi.

The study contributes a consideration of the academic literature, supported by empirical findings from 25 interviews with professional women in Saudi Arabia. The data identify the perceptions, experiences and challenges of professional women in Saudi. It concludes by outlining the practical need for the review and promotion of policies to eradicate inequalities in the workplace.

The data show that the challenges faced by professional women in Saudi Arabia are social, religious, cultural and organizational. The findings reveal that women’s relationship to self, others, place and work are key influencers in how they perceive and experience leadership. The findings also indicate the need for a review and promotion of policies to eradicate inequalities which prevent women from becoming leaders.

The research limitations are that it focuses on a small number of professional women in Saudi Arabia (n = 25). However, Saudi Arabia is a country where research access is difficult; therefore, this research has significant implications for beginning to understand women and their experience of leadership in Saudi. It also addresses a gap in the scant research which does exist in this area.

The study highlights that unless significant barriers are removed, women will not progress to higher leadership positions in organizations. The future role of women as leaders in Saudi Arabia will require society, organizations and women themselves to change the traditional role-expectations of women. The paper considers what can be done to create a more levelled platform for women to operate in organizations at senior levels.

The findings and recommendations will prove useful in raising awareness among policymakers and practitioners regarding the experiences and the obstacles faced by women in Saudi Arabia because of the social, religious and culture context in which they live.

This study contributes to enriching the gender and leadership literature in a country that has been poorly addressed so far. Its originality lies in the context of Saudi Arabia. The research is significant in that, in examining women’s perceptions of the challenges and opportunities of leadership in the workplace, it provides an understanding of women’s experience of leadership in Saudi that has not previously been considered in the literature on women in the Middle East. This study therefore contributes to understanding the how and why of leadership by listening to the ways in which women learn and practise leadership.

What is the role of ethics and values in justice and the role of justice in ethics and values? How do we do them? These questions, ever-present and often unacknowledged, undergird efforts to survive, practice mutual aid, and work to prevent and address harms produced through disasters and environmental change.

Emerging from the teachings of Reverend Richard Krajeski and to honor his call, a group of his mentees, collaborators, and co-conspirators organized a special session at the July 2020 Natural Hazards Workshop, Just Dialogue: An Intergenerational Conversation on Justice, Sustainability, and Abundance. Enough is abundance, as Dick Krajeski, a longtime leader in the hazards community, was known for saying. In this way, he reminded us that that when we live as if we already have enough, we live sustainably and in ways that help lift oppression and reduce inequality and injustice. The session brought together people from diverse and intersecting places of Dick’s life for an intergenerational conversation about hope and healing, and invited the Natural Hazards community to engage in a just dialogue to which we bring our whole, true selves (open and vulnerable) to ask – what are the questions for the Natural Hazards community to be questioning, and to be asking, to motivate change and to move our systems of research and practice toward more equitable futures for all?

This paper describes the different ways in which people in the highlands of Papua New Guinea are talking about climate change. It demonstrates that people locate themselves in this process of change in terms of food production and exchange, and that some of the changes being witnessed are also related to the impacts of a growing cash economy on social relations.

This ethnography involved 12 months fieldwork including participant observation and interviews.

This is a qualitative study that recognises the perspective of local people for understanding culturally mediated experiences of climate change. However, data regarding rainfall and temperatures over time would be a useful addition for thinking about the extent to which the climate has in fact changed in recent years.

The implications of this paper are that the predictions made in 1990 about increases in production as a result of climate change are apparently coming true, with benefits for some food and coffee producers. But that there are complex social processes occurring at the same time as climate change that mean people’s ability to adapt is dependent on other social conditions. Maintaining ecologically sustainable methods of production and local cultural practices may enable more resilience to the impacts of climate change.

The experiences of people living in the Eastern Highlands and the ways in which people use the discourse of climate change are yet to be acknowledged in policy circles or socio-cultural anthropology literature. This paper presents a partial account of how people in Papua New Guinea are experiencing and talking about change.