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The purpose of this paper is to estimate and explore how religious affiliation may influence general and local trust in contemporary society.

This paper employs data from the 2010 and 2014 waves of the Household, Income and Labour Dynamics in Australia survey. The association between religious affiliation and trust was estimated using an ordered logistic regression and conventional ordinary least squares model.

The paper presents evidence of a statistically significant association between religious affiliation and trust that are consistent with theory.

This finding is important for a heterogeneous population like Australia as it seeks to build social cohesion in the face of threats to internal and external security.

The study contributes to the literature by providing – to the best of the authors’ knowledge – the first results on the association between religious affiliation and trust for Australia.

This paper aims to engage with the concept of resilience as theorized by David Chandler in his book Resilience: The Governance of Complexity by drawing from the theory of governmentality presented by Michel Foucault and Jonathan Joseph.

Evolving from classical liberalism to neoliberalism and from natural sciences to social sciences, the term “resilience” raises many questions about its sustainability in terms of its meaning and complexity. While most scholars tend to underscore the significance and practicality of the term, a few scholars argue that it is a failed dogma with neoliberal characteristics. As this is a theory-based study, its methodology involves close readings of academic texts produced mainly by David Chandler, Michel Foucault and Jonathan Joseph.

The central argument in this paper is though Chandler convincingly explains the paradigm shift of the term resilience from classical to neoliberal, his theorizing lacks the understanding that the type of power and governmentality involved in individual freedom, autonomy and complexity are actually parts of the neoliberal state. Hence, the buzzword resilience today is actually an extension of the same neoliberal thought.

First, the author attempts to critically engage with the term resilience from a sociological point of view using purposively selected academic literature. Second, the paper attempts to bring Chandler’s conceptualization on resilience into the disaster context and evaluates its practicality within the tenets of neoliberalism by drawing on Joseph’s and Foucault’s theorizations.

Natural Law philosophy asserts that there are universally binding and universally evident principles that can be determined to guide the actions of persons. Moreover, many of these principles have been enshrined in both statute and common law, thus ensuring their saliency for staff and institutions charged with palliative care. The authors examine the often emotive and politicized matter of (non-voluntary) euthanasia – acts or omissions made with the intent of causing or hastening death – with reference to Natural Law philosophy. This leads us to propose a number of important public policy remedies to ensure dignity in dying for the patient, and their associates.

Australia notably was one of the few developed nations to avoid a technical recession subsequent to the Global Financial Crisis (GFC). However, the fact that the nation escaped a technical recession doesn’t mean that citizens and local governments were not subject to some of the measures associated with post-GFC austerity. In particular, intergovernmental grants – an important source of revenue for Australian local governments – were frozen by the federal government seeking to mitigate large deficits over the forward estimates. This chapter compares and contrasts the budgetary outcomes for the local governments of Australia’s two most populous states – New South Wales and Victoria. We find that the disparate regulatory controls in the two municipal jurisdictions were strongly associated with the budgetary outcomes of the individual municipalities: In particular, we present evidence which suggests that taxation limitations and lax investment guidelines in New South Wales can be associated with relatively inferior budgetary positions and higher budgetary volatility. By way of contrast, Victorian councils had the flexibility to vary rates of taxation to the changing conditions and largely avoided investment losses associated with the financial failure of Lehman Brothers. In New South Wales the regulatory response to deteriorating municipal budgets (subsequent to the GFC) has been to execute a radical programme of forced amalgamations. Somewhat ironically, the Victorian state government has recently imposed taxation limitations on its municipalities. In summary, this chapter demonstrates the saliency of regulatory constraints on municipal resilience, in the context of post-GFC economic challenges.

An increase in community engagement by governments across Australia’s three-tiered federal polity conforms to international trends. It represents a multidimensional institutionalization of participatory democracy designed to involve the public in decision-making. Increasingly, it is a practice which displays the markers of professionalization, including (self-described) professionals, professional associations and a code of ethics. The individuals who design, communicate, and facilitate community engagement are placed in a unique position, whereas most professions claim to serve both their client or employer and a greater public good, community engagement practitioners play these roles while also claiming to serve as “guardians” of democratic processes. Yet the claimed professionalization of community engagement is raising some questions: Is community engagement really a profession – and by what criteria ought this be assessed? What tensions do community engagement practitioners face by “serving multiple masters,” and how do they manage these? More pointedly, how can ethics inform our understanding of community engagement and its professionalization? This chapter examines the case for the practice of community engagement as a profession using Noordegraaf’s (2007) pillars of pure professionalism as a guide. It then explores some practical examples of the tensions practitioners may experience. The chapter concludes by reflecting on the future direction of community engagement given its positioning.

Purpose – The purpose of this research is to investigate whether and to what extent economic transactions are influenced by social structures, power distributions, and cultural understandings through an analysis of exchange at a scrap metal yard in Chicago.

Methodology/Approach – Between March 2000 and December 2002, 72 interviews were conducted with collectors who bring metal to City Iron. With 16 of these collectors the author had a working relationship, assisting the collector in all aspects of the job. Data were coded and analyzed with the assistance of NVIVO, a qualitative data management program.

Findings – The author finds that market transactions are not impersonal and that moral characterizations matter. In this universally risky business in which some level of in-market cheating is expected, material and moral appraisals become intertwined as participants look to extra-market cues and clues in evaluating with whom to transact and how. While the ascription of ethnicity serves as a proxy for the particularistic judgment of trustworthiness, this sorting is accomplished and legitimated by an ostensibly universal moral discourse. Actors evaluate each other using a moral yardstick, paying as much – if not more – attention to what one believes the other is doing when not working as to when one is.

Originality/Value of paper – By focusing on exchange-in-interaction and articulating how economic transactions are culturally embedded, this research contributes to scholarship in the sociologies of work and economies, and provides a glimpse into an understudied work world.

Much ink has been spilled in recent years over the controversial topic of conscientious objection in health care. In particular, commentators have proposed various ways with which we might distinguish legitimate conscience claims from those that are poorly reasoned or based on prejudice. The aim of this chapter is to argue in favor of the “reasonableness” approach to conscientious objection, viz., the view that we should develop an account of “reasonableness” and “reasonable disagreement” and use this as a way of distinguishing licit and illicit conscience claims. The author discusses Rawls’ account of “reasonableness” and “reasonable disagreement,” and consider how this might guide us in regulating conscientious objection in health care. The author analyzes the “public reason” account offered in Card (2007, 2014), and argue that we should modify Card’s account to include a consensus among regulators about what counts as “basic medical care.” The author suggests that Medical Conscientious Objection Review boards should consider whether conscience-based refusals are based on defensible ethical foundations.