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This study aims to assess policies and mechanisms in Caribbean and Pacific small island developing states (SIDS) that address climate-induced migration and displacement. The migration of communities away from vulnerable regions is highly likely to be an adaptation strategy used in low-elevation SIDS, as the impacts of climate change are likely to result in significant loss and damage, threatening their very territorial existence. SIDS must ensure that residents relocate to less vulnerable locations and may need to consider international movement of residents. Ad hoc approaches to migration and displacement may result in increased vulnerability of residents, making the development and enforcement of comprehensive national policies that address these issues a necessity.

Interviews with United Nations Framework Convention on Climate Change (UNFCCC) negotiators for SIDS as well as analysis of secondary data, including Intended Nationally Determined Contributions, are utilized to determine policies and mechanisms in place that focus on climate-induced migration and displacement.

While climate change is acknowledged as an existential threat, few SIDS have policies or mechanisms in place to guide climate-induced migration and displacement. Potential exists for migration and displacement to be included in policies that integrate disaster risk reduction and climate change adaptation along with national sustainable development plans. Regional bodies are beneficial to providing guidance to SIDS in the development of nationally appropriate frameworks to address climate-induced migration and displacement.

Existing gaps in policies and mechanisms and challenges faced by SIDS in developing strategies to address climate-induced migration and displacement are explored. Best practices and recommendations for strategies for SIDS to address migration and displacement are provided.

In this chapter, we present a critical engagement with the methodology that each research team presenting a case study in this book from England, Arab Israel, Northern Ireland, Trinidad and Tobago and the United States adopted.

Education is a cultural project that consists of history, narrative and faith. The Black, Asian Minority Ethnicity (BAME) and senior leaders representing marginalised groups that we talked to in this research all stated that their faith, and religion was central to their service as an educational leader. The faiths represented in our research are Islam, Christianity, Sikhism and no faith where a humanitarian approach is taken. The chapter presents the scientific significance of what values underpin these leaders’ behaviours, and to understand how their values align with legislation, education policy and the values found in Education Governance Systems.

A constructivist comparative analysis approach was adopted to address four research questions. First, how do the senior-level leaders describe and understand how school governance systems and school commissioners empower them to develop school communities as societal innovators for equity and renewal for peace in our time? Second, how do they describe and understand the role mentors, and/or advocates play to support their navigation through the governance systems? Third, to what extent do they believe a cultural change is required to empower them in school communities to Empower Young Societal Innovators for Equity and Renewal for peace in our time? Finally, how can the findings be theorised to generate a theory of knowledge to action through impact strategies within an international comparative analysis framework?

Each of the five international cases collected the narrative biographies of up to 15 superintendents, or chief executive officers of multi-academy trusts of colour. In the Northern Ireland case, eight religiously divided key agents of change were selected as an equivalence for the governance structures in the other five case studies. The total number of senior-level leaders participating in the five case studies was 40.

Each author read their findings through Gross’ (2014) Turbulence Theory and typology to categorise the level and the impact of the challenges the key agents of change need to navigate as they mediate between the governance systems. Gross (2014, p. 248) theory of turbulence is used as a metaphor and states that ‘turbulence can be described as “light” with little or no movement of the craft. “Moderate” with very noticeable waves. “Severe” with strong gusts that threaten control of the aircraft. “Extreme” with forces so great that control is lost and structure damage to the craft occurs’. The chapter identifies the findings were read through the theory of turbulence to reveal the state of the Education Governance Systems and their impact on empowering cosmopolitan citizens to participate fully and freely in societal interactions and cooperation between diverse groups. The authors’ chapters are subject to a comparative analysis that took place at the European Conference for Educational Research Annual Conference in two large seminars (Taysum et al., 2017) in Denmark, further developed by the editors and committed to peer-review.

This paper shows that the collector (like the flâneur) is a decisive character in Walter Benjamin’s philosophy of history, specifically in the manifestation of the historical materialist, yet the paper is not so much about the collector or collecting as it is about the commodity and the experience thereof in consumer society.

The section “The Dream World of Mass Culture” discusses mass culture and the central problem of commodity fetishism as Benjamin sees it. The section “A Physiognomist of ‘the World of Things’” discusses the critical task of the historical materialist actualized and made possible through an activity akin to collecting. The section “Collecting, Child’s Play, and Seeing Similarities” illuminates the central importance of the activity of collecting for Benjamin’s research regarding mass culture, historical materialism, and the experience of modernity itself. The final section explains and fleshes out the central concepts of the mimetic faculty and physiognomic perception for Benjamin.

I find that, ultimately, to understand the ability of the historical materialist to witness history critically, according to Benjamin, is to understand the historical materialist as a collector. To understand the revolutionary activity of collecting is to understand collecting as a manifestation of a fundamental activity of human nature, the inclination to become “like” or to become “similar.” But such an impulse grounds, for Benjamin, not only the activity of collecting but also collective experience, the collective conscious, mass culture, and the essence of the commodity itself as a sociocultural artifact. The paper demonstrates that the mimetic faculty is the primary human faculty Benjamin focused on in his theory of experience.

The originality of this paper lies in the fact that it illustrates the primary importance of the theory of the mimetic faculty, the notion of physiognomic perception, and the work of Heinz Werner to Walter Benjamin’s theory of commodity fetishism that to date has been largely underdeveloped. But, more importantly, the paper shows that Benjamin’s theory of experience could illuminate a path toward developing a theory of experience within a fundamental philosophical anthropology.

Prisons in the sub-Saharan African region face unprecedented challenges during the COVID-19 pandemic. In Malawi, the first prison system case of COVID-19 was notified in July 2020. While prison settings were included in the second domestic COVID-19 response plan within the Law Enforcement cluster (National COVID-19 preparedness and response plan, July–December 2020), they were initially not included in the K157bn (US$210m) COVID-19 fund. The purpose of the study was to assess prison preparedness, prevention and control of COVID-19 in Malawi..

A multi-method situation assessment of the COVID-19 response and human rights assurance of prisoners and staff was conducted in a large prison complex in Malawi. Qualitative research underpinned by the Empirical Phenomenological Psychological (EPP) framework consisted of interviews with key informants such as prison health personnel, senior prison staff, penal and judicial policymakers, government and civil society organisations (n = 14) and focus group discussions with consenting male (n = 48) and female prisoners (n = 48) and prison wardens (n = 24). Prison site visits were supported by detailed observations based on the World Health Organisation Checklist for COVID-19 in prisons (n = 9). Data were collected and analysed thematically using the EPP stepwise approach and triangulated based on Bronfenbrenner’s model conceptualising COVID-19 as a multi-level event disrupting the prison eco-system.

The results are presented as MICRO-MESO level individual and community experiences of incarceration during COVID-19 spanning several themes: awareness raising and knowledge of COVID-19 in prisons; prison congestion and the impossibility of social distancing; lack of adequate ventilation, hygiene and sanitation and provisions and correct use of personal protective equipment; MESO-MACRO level interplay between the prison community of prisoners and staff and judicial policy impacts; medical system COVID-19 response, infrastructure and access to health care; COVID-19 detection and quarantine measures and prisoner access to the outside world.

This unique situation assessment of the Malawian prison system response to mitigate COVID-19 illustrates the dynamics at the micro-level whereby prisoners rely on the state and have restricted agency in protecting themselves from disease. This is due to severe structural inadequacies based on low resource allocation to prisons leading to a compromised ability to prevent and treat disease; an infirm and congested infrastructure and bottlenecks in the judicial system fuelling a continued influx of remand detainees leading to high overcapacity. Multi-pronged interventions involving key stakeholders, with prison management and line Ministry as coordinators are warranted to optimise COVID-19 interventions and future disease outbreaks in the Malawian prison system.

Disaster risk reduction is of prime importance in informal settlements in the Global South, where several forms of vulnerability coexist. Policy and official programmes, however, rarely respond to the needs and expectations of citizens and local leaders living in these settlements. Even though these agents constantly attempt to reduce risks in their own way, we know very little about their activities, motivations and effective impact on risk reduction. Here we seek to conceptualize bottom-up initiatives to better grasp their origins, limitations and success.

Through a four-year action-research project in Colombia, Cuba and Chile, we theorize about the production of change by local agents. Through detailed case studies we explored the activism of 17 local leaders. Through narrative analysis we studied their motivations and explanations. Finally, by documenting 22 initiatives, we revealed effective changes in space.

In the face of risk and disasters, residents and leaders in informal settings engaged in symbolic, physical and social spaces of interaction. Their actions were guided by trust, emotions, time cycles and activism. Local agency was justified by narratives about risk and climate change that differ from those of authorities and scholars.

There is still limited understanding of bottom-up initiatives in informal settings. It is crucial to conceptualize their origins, limitations and success. The focus on three specific countries necessitates further research for broader applicability and understanding.

A better comprehension of bottom-up actions is crucial for informing policies and programmes aimed at reducing risk in informal settings. Stakeholders must recognize the political, social and cultural roles of these actions for more impactful climate action.

We borrow Simon’s concept of “artefact” to introduce the notion of “Artefacts of Disaster Risk Reduction”, providing insights into the multifaceted nature of bottom-up initiatives. We also emphasize the simultaneous political and phenomenological character of these actions, contributing to a deeper understanding of their origins and impact.

Few people living in informal settlements in the Global South spontaneously claim that they are “resilient” or “adapting” to disaster risk or climate change. Surely, they often overcome multiple challenges, including natural hazards exacerbated by climate change. Yet their actions are increasingly examined through the framework of resilience, a notion developed in the North, and increasingly adopted in the South. To what extent eliminate’ do these initiatives correspond to the concepts that scholars and authorities place under the resilience framework?

Three longitudinal case studies in Yumbo, Salgar and San Andrés (Colombia) serve to investigate narratives of disaster risks and responses to them. Methods include narrative analysis from policy and project documents, presentations, five workshops, six focus groups and 24 interviews.

The discourse adopted by most international scholars and local authorities differs greatly from that used by citizens to explain risk and masks the politics involved in disaster reduction and the search for social justice. Besides, narratives of social change, aspirations and social status are increasingly masked in disaster risk explanations. Tensions are also concealed, including those regarding the winners and losers of interventions and the responsibilities for disaster risk reduction.

Our findings confirm previous results that have shown that the resilience framework contributes to “depoliticize” the analysis of risk and serves to mask and dilute the responsibility of political and economic elites in disaster risk creation. But they also show that resilience fails to explain the type of socioeconomic change that is required to reduce vulnerabilities in Latin America.

Artists operating under a studio model, such as Andy Warhol, have frequently been described as reducing their work to statements of authorship, indicated by the signature finally affixed to the work. By contrast, luxury goods manufacturers decry as inauthentic and counterfeit the handbags produced during off-shift hours using the same materials and craftsmanship as the authorized goods produced hours earlier. The distinction between authentic and inauthentic often turns on nothing more than a statement of authorship. Intellectual property law purports to value such statements of authenticity, but no statement has value unless it is accepted as valid by its audience, a determination that depends on shared notions of what authenticity means as well as a common understanding of what authenticity designates.

This preliminary study aims to investigate and describe aggression-supportive normative beliefs among patients of a high-secure hospital.

Therapy data from a sample of high-secure forensic hospital patients (N = 11) who had participated in Life Minus Violence-Enhanced, a long-term violence therapy, was examined using interpretative phenomenological analysis (IPA). During therapy, cognitions linked to past incidences of aggression were explored using aggression choice chains.

IPA was applied to data generated through this process to examine the presence and nature of normative beliefs reported, identifying seven themes: rules for aggressive behaviour; use of violence to obtain revenge; processing emotions with violence; surviving in a threatening world; do not become a victim; using violence to maintain status; and prosocial beliefs.

Findings demonstrate that forensic patients have specific aggression-supportive normative beliefs, which may be malleable. Limitations and implications are discussed.

Intellectual property owners put themselves at a competitive disadvantage if they rely only on traditional insurance policies to manage risk.

This discursive paper presents a lived experience leadership model as developed as part of the Activating Lived Experience Leadership (ALEL) project to increase the recognition and understanding of lived experience leadership in mental health and social sectors. The model of lived experience leadership was formulated through a collaboration between the South Australian Lived Experience Leadership & Advocacy Network and the Mental Health and Suicide Prevention Research and Education Group.

As one of the outcomes of the ALEL research project, this model incorporates findings from a two-year research project in South Australia using participatory action research methodology and cocreation methodology. Focus groups with lived experience leaders, interviews with sector leaders and a national survey of lived experience leaders provided the basis of qualitative data, which was interpreted via an iterative and shared analysis. This work identified intersecting lived experience values, actions, qualities and skills as characteristics of effective lived experience leadership and was visioned and led by lived experience leaders.

The resulting model frames lived experience leadership as a social movement for recognition, inclusion and justice and is composed of six leadership actions: centres lived experience; stands up and speaks out; champions justice; nurtures connected and collective spaces; mobilises strategically; and leads change. Leadership is also guided by the values of integrity, authenticity, mutuality and intersectionality, and the key positionings of staying peer and sharing power.

This model is based on innovative primary research, which has been developed to encourage understanding across mental health and social sectors on the work of lived experience leaders in seeking change and the value that they offer for systems transformation. It also offers unique insights to guide reflective learning for the lived experience and consumer movement, workers, clinicians, policymakers and communities.