Boarders and migration are typically understood through a western lens, promulgated by colonialism, empiricism, and globalisation. Settler nation states enforce colonial borders while also enforcing boundaries and mobilities produced in the interior. This chapter will explore notions of migration, displacement, and dispersal from Indigenous queer experiences in settler colonial states such as Australia, the United States, and Canada. Indigenous queer migrations expose ways that forced displacements reinforce Indigenous elimination through structural and socio-cultural fractures wrought by settler-colonial cisheteropatriarchy. Indigenous queer migrations will be examined in this chapter to understand the effects that individual displacements, particularly queer mobilities, have on Indigenous sovereignty, community, identity, and belonging. This chapter also considers a way back home as a complex notion for displaced Indigenous queer people. Intersubjective experiences of belonging are destabilised and dissolved through settler colonial discourses. In response, Indigenous queer peoples, allies, and networks form distinct, local, and familial responses that influence and shape migration.

This chapter is written by a collective of transnational Indigenous feminists who presented at the National Women’s Association (NWSA) conference. The chapter showcases the complex web of the Indigenous feminist and community work, collaborations, movements, and struggles that defy the imperial, (neo-) colonial, and neoliberal politics and nation-state boundaries. Together, the four narratives make the case for transnational Indigenous feminisms as a way of life, as a cosmology and epistemology, as a community practice, and as what some understand to be ‘sustainable’ living and stewardship of earth communities.

Chapter 2 confronts the problem that sociologists of class in Britain face: how to explain the persistence of a traditional upper class in an advanced modern society where class ought to prevail over status. It is argued that England’s agrarian capitalism gave rise to a form of societal membership and language of class that was never fully able to dispense with kinship terms of descent, inheritance and ancestry. The chapter explores this in three domains. First, by examining Sir Thomas Smith’s 1583 De Republica Anglorum, it demonstrates that the vision of British society as a multitude of households and families provided the means to dispense with a centralised vision of state sovereignty as found in the continental European tradition. Second, it suggests that the origins of the house-based society arise, first, in the vision of society as a ‘multitude of individual households’ and second, in the peculiar economic arrangement of the lease-copyhold which governed the economic relations and kinship structures of the early modern agrarian economy. Because economic interests were conceptually indistinguishable from kinship terms, the organic transformation from feudalism to capitalism in England preserved pre-modern status terminology within naked ‘class’ (economic) interests. Third, it argues that from Sir Gregory King’s Natural and Political Observations and Conclusions upon the State and Condition of England (1696) onwards, class categories continue a conflation of economic interests with status, and kinship terms of inheritance with financial power.

This chapter builds on the basic arguments of the two previous chapters. Money is an inherently imperfect and shifting measure of value; it is endogenous to capitalism but this is not equivalent to seeing it as ‘non-state’, because the state itself needs to be conceived as within, not without, the capitalist system as a whole. Institutional forms change how money works, and the actions of these institutions, particularly of states, matter in the sense of making a real difference not only to monetary forms but to accumulation. The first section comments generally on debates around exogeneity, endogeneity, and the role of the state and other institutions in managing money. The second section illustrates this, drawing on important historical examples of the essential role of states and other financial institutions in monetary affairs and hence in capital accumulation. It is impossible to tell the history of money within the scope of a single short chapter, but six important examples emphasise the conceptual points. This section develops the earlier discussions about money and interest, particularly about the non-neutrality of money and the need to take this seriously in terms of its impacts on capital accumulation and to move from relatively abstract accounts to concrete depictions of institutional relations.

In this chapter, the intersection of systemic inequality, oppression, and trauma are explored. We outline outlines the deep historical and contemporary roots of oppression and trauma, explores the multifaceted impact on individuals and communities, and suggests practical strategies for dismantling these systems, all with an eye toward long-term healing and justice.

Medical care treatments can cause harm or even death. Healthcare workers assess vital signs of individuals to gauge their health. Medical care treats cells and organs while ignoring the plight of that person. Improvements in sanitation and standard of living over the last century are responsible for having longer lives. Economic growth leads to longer lives, but after a plateau of around $10,000 per person, more growth does not lead to better health. The US is an outlier with a high GDP but considerably lower health measures than many other countries. Recently, when comparing Americans with their counterparts in other rich nations, Americans demonstrate worse disease outcomes, no matter their skin color or wealth. US life expectancy declines result in almost 800 excess deaths per day here that aren’t present in comparable countries. US well-being and happiness similarly rank behind those of many other nations, despite the happiness industry telling Americans that they can make themselves happy

This chapter unpacks the DEIPAR social justice framework, which accounts for intersectionality, power and antiracism, in relation to supervision, leadership and power-sharing. The discussion of antiracism details the connection between racism, colonialism, and anti-Blackness, to create clarity regarding the colonial dynamics and hierarchy of supervision. Building on these connections, a pathway is provided for developing socially just power-sharing using the DEIPAR framework in the context of supervision.

When necessary, the turning on of your stress physiologic response can save your life. Maternal stress can affect the fetus so it engages survival strategies. Socioeconomic inequality in early life impacts adults in various ways. Stress in infancy can be positive, such as when taking the first step, tolerable, such as when a family member is seriously ill but supportive adults are present, or toxic, when there is strong, frequent, or prolonged activation in the absence of buffers, which can have lifelong effects. Stress impacts various cellular organelles and produces inflammation. Cumulative chronic stresses produce wear and tear, limiting effective activation when needed to save your life. Those lower down the socioeconomic gradient have poorer functioning organs and suffer more harmful effects of stress. Ever more common obesity can be related to increasing chronic stresses of modern life. Metabolic syndrome, the way energy is stored, is related to many chronic diseases today. Prenatal stress and low birthweight predispose children to this condition

In this chapter the authors provide critical analysis of the child welfare system as the basis for cultivating the necessary reflection and action among supervisors, leaders, and practitioners to co-create truly anti-oppressive approaches to supervision and leadership. Utilizing a Black Critical Race Theory/BlackCrit lens (applying the principles of Critical Race Theory exclusively to the unique and significantly marginalized experiences of Black people) the authors interrogate the oppressive practices and motivations of historic and modern child welfare systems across the United States that are disproportionately harmful to Black children and families. Motivated to foster hope and facilitate systems change, the authors utilize case studies to support skills development in anti-oppressive supervision and leadership, while re-imagining the potential for an anti-racist child empowerment and support system for Black children and families. Readers are invited to embrace tools and skills that digress from strategies informed by white supremacy and social control. Ultimately, strategies presented in the chapter lay a foundation for rebuilding and reimagining supportive processes that preserve families and children.

The decline in US health due to increasing inequality and not supporting early life is alarming. Moving away from America is unlikely to improve your health much. We need to rethink society to benefit the least advantaged. Merge many policies so factors producing worse health are unlikely to exist. Use the media, in its various forms, to advantage. The plight of individuals is more likely to get attention than facts and statistics. Frame issues in ways that appeal to Americans. Focus on the world we want rather than oppose the one we have. Social media provides many opportunities. Be involved in a community and have social support

Chapter 5 explores the writings of the philosopher Roger Scruton on England and Englishness found in England: An Elegy (2000). Scruton’s work is written as a ‘personal tribute to the civilisation that made me and which is now passing from the world’. But this lamentation becomes less a mournful burial and resignation to moving on, and more a way to project a lost England to the status of an absolute ideal. Instead of burying a Victorian, imperial England, an England without Empire becomes an island Englishness that is hostile to outsiders as it creates an over-determined vision of the English person: a person who is defined by the public school, the Church, the Tory party, the village, the cricket, and bridge club, and who tends to claim that a stranger is merely someone ‘like me’ but with whom ‘I am not personally acquainted’. It is a vision of racial and ethnic purity which finds its way into Scruton’s last philosophical testament: the Building Better, Building Beautiful report for the UK government’s housing initiative.

Often a symptom of the colonial project around the globe, the displacement of Indigenous peoples from Indigenous lands means that global Indigenous networks and futures will inevitably include Indigenous diasporic communities. This chapter examines the complexities of identity, place and connection between diasporic Indigenous communities when we consider the roles of the settler nation-state in the evolvement of Indigenous identity. Aotearoa Māori and Pasifika peoples and cultures have various points of connection which can be traced through histories of whānau ancestry and contemporary entanglement with the imposition of the settler states of both New Zealand and Australia. Through Māori and Māori researchers we explore the ways that place and identity can manifest different perspectives on connection and what this can look like for these diasporic communities in Australia.

This chapter draws from an online survey that asked Indigenous peoples about their preferred terms when speaking about their own positionality. The survey aimed to collect data on specific terms such as ‘Indigeneity’, ‘Indigenous’ and ‘global Indigeneity’. Respondents included Aboriginal and Torres Strait Islander peoples, Māori, Native American and Aboriginal peoples from across Canada. This chapter also explores if there is a sense of global solidarity around the concept of “being Indigenous” and if the term “Indigeneity” provides agreeable nomenclature to describe Indigenous peoples as a global collective.