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There is an increasing recognition that health and social care professionals require the knowledge and skills to negotiate religious beliefs and cultures but as yet there is little understanding as to what this entails. The purpose of this paper is to explore what religious literacy means in regard to protecting children from sexual assault in Australia’s Jewish community and Muslim women who experience domestic violence.

Drawing on two ongoing research studies, this paper provides an overview of the diverse perspectives found in the literature on child sexual assault in Jewish communities and Muslim women’s experiences and responses to domestic violence.

Individual and community attitudes and responses to child sexual assault and domestic violence do not fit stereotypes either within or beyond religious communities. Hence, educating for religious literacy needs to ensure stereotypes are recognised as undue simplifications of the truth, and failure to understand this can result in harm. Furthermore, religious literacy is important for health and social care workers if they are to effectively engage with the leadership of religious communities to change community attitudes.

This paper draws together common issues around the need for religious literacy when working with Jewish and Muslim communities in addressing issues of abuse and violence.

Women’s reproductive circumstances and choices have consequences for their experiences of social connectedness, inclusion and support across the life-course. Australia is a pronatalist country and women’s social identity remains strongly linked to motherhood. Yet the number of women foregoing motherhood is increasing. Despite this, women without children are perceived as failing to achieve womanhood as expected by pronatalist ideologies that assume all women are or will be mothers. Defying socially determined norms of motherhood exposes women without children to negative stereotyping and stigma, which has consequences for their social connectedness, inclusion and support. This chapter examines theories of social connectedness, inclusion and support, drawing on Australian empirical data to explore how women without children experience social connectedness, inclusion and support in a pronatalist society within their daily lives.

Whether or not women have children has profound consequences for their employment experiences. Employers may see women with no children as conforming more closely than women with children (and yet not as closely as male employees) to the pervasive ‘ideal worker’ stereotype of a full-time, committed worker with no external responsibilities. However, managers and co-workers may also perceive women with no children as deviating from prevailing pronatalist norms in Australian and other comparable societies, which construct and value women as mothers and stigmatise and devalue women with no children. Accordingly, women with no children may be rewarded or penalised in different employment contexts at different times according to the degree to which they conform to or deviate from the most salient characteristics associated with the ideal worker and mothering femininity. This chapter explores patriarchal and capitalist configurations of femininities, masculinities and workers as drivers of employment experiences among women with no children. It then discusses empirical research from Australia and comparable countries, in order to elucidate the diversity of employment experiences among women with no children.

This article reports on a research project, established to explore future trends and issues in population health and health care in the UK forward to 2015. The aim of the project is to explore how futures thinking can aid policy development in the health sector. The methods adopted in the study are outlined and initial findings are reported. The project, which has already produced several papers, published its policy report, Policy Futures for UK Health: 2000 Report in May.

This chapter argues that Maleficent's physical difference and social exclusion can be analysed as disabling rather than villainous trajectories in Maleficent (2014) and Maleficent: Mistress of Evil (2019). I explore how Maleficent is (re)represented in the twenty-first century as a more sympathetic figure who contends with disability and social prejudice in her attempt to form meaningful connections with others. I analyse Maleficent's ‘villainous’ traits using Feminist Disability Studies (Garland-Thomson, 1997, 2017; Wendell, 1989) to argue that her physical and cultural differences invite hostility from the human kingdom, especially in relation to her maternal connection with Aurora. While critics have examined themes of disability and motherhood in Maleficent (Donnelly, 2016; Wehler, 2019), I argue that these narratives are continued and subverted further in the sequel Maleficent: Mistress of Evil (2019). In re-visioning Maleficent in this way, it becomes possible to challenge narratives of female villainy by paying attention to physical disability, social exclusion and maternal love.