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This paper analyzes the issue of wage differentials and gender discrimination in the Brazilian labor market.

The methodology is based on the log-linear equation model by Mincer (1974) and the decomposition method by Oaxaca (1973) and Blinder (1973) and was estimated using data from the National Household Sample Survey (PNAD).

The main results indicate that there was a reduction in wage differentials and gender discrimination in the majority of regions in Brazil for white workers when comparing the available years. However, for non-white workers, the degree of discrimination increased in Brazil, especially in the central-west and southeast regions. Overall, wage decompositions have suggested that women suffer from wage discrimination.

This is the first paper detailing wage discrimination across the different Brazilian regions and also controlling for usual dimensions like gender and race.

The peer review history for this article is available at: https://publons.com/publon/10.1108/IJSE-09-2021-0569.

Māori are the indigenous population of New Zealand, although even the name ‘Māori’ is not ever used by them to describe all the inhabitants of those shores at the time of colonisation. Rather, reference is made to the iwi (tribe), hapū (sub-tribe or clan) and whānau (family), one is inherently part of, based firmly on whakapapa (genealogy). Colonisation of New Zealand began in the late 1700s and proceeded in a similar manner to other colonised places around the world, resulting in the sublimation of indigenous peoples and their culture. Māori had societal structures, culture and tikanga (customs) determined by whakapapa. Māori had and continue to have their own way of looking at the world. The legitimation of a Māori world view within a large organisation relies on a vision, a strategy and an overwhelming enthusiasm among key influencers to drive it. Numerous Māori leaders and scholars through the ages have held the same vision for Māori, that is, to be an equal partner in Aotearoa/New Zealand. The Office of Māori Development at the University of Otago supports this vision – to embed aspects of Te Ao Māori within the fabric of the institution. The University’s Māori Strategic Framework (MSF) grew out of two significant documents: a Treaty of Waitangi Audit conducted by Dr Ranginui Walker (University of Otago, 1998) and a Treaty of Waitangi Stocktake undertaken by Janine Kapa (University of Otago, 2005). The Stocktake findings were subsequently tested with a number of key stakeholders from within the University, as well as local mana whenua ¹ and other interest groups. This consultation formed the foundation of the University’s MSF. This chapter begins by outlining the historical context in which the relationship between the University and Māori progressed, leading ultimately to its partnership with Ngāi Tahu. ² A contemporary response to realising indigenous imperatives is then examined, by looking at the formation of the MSF, the importance of the consultative process undertaken with key stakeholders, and further, the role it has played in transforming the University of Otago.

The burden social theorists must be willing to accept, respond to, and act upon pertains to the difficulties that predictably accompany all efforts to convey to nontheorists the unwelcome fact of heteronomy – that as actors, we are not as autonomous as we were told and prefer to assume – and to spell out what heteronomy in the form in which it has been shaping the developmental trajectory of modern societies means for professional theorists. I introduce the concept of “vitacide,” designed to capture that termination of life is a potential vanishing point of the heteronomous processes that have been shaping modern societies continuing to accelerate and intensify in ways that prefigure our future, but not on our human or social terms. Heteronomy pointing toward vitacide should compel us as social theorists to consider critically both the constructive and destructive trajectory that social change appears to have been following for more than two centuries, irrespective of whether the resulting prospect is to our liking or not. In this context, the classical critical theorists of the early Frankfurt School, especially Max Horkheimer and Theodor W. Adorno, pursued what turned out to be an evolving interest in rackets, the authoritarian personality, and the administered society – concepts that served as foils for delineating the kind of theoretical stance that is becoming more and more important as we are moving into an increasingly uncertain future.

In rural Malawi, money constantly circulates. As soon as villagers, poor as they are, get some money in hands, it is swiftly spent. Tracking how money – and other valued items like food and soap – are pushed and pulled around through an extremely poor community offers profound insights into women’s everyday survival tactics. Central to these women’s survival is the ability to mobilise support in times of need. Material wealth is found to be both a prerequisite and a threat to this ability. It can best be spent quickly, in particular ways, so as to transform it into potential sources of future support in times of need. Maximizing access to potential future support while minimizing blockage – by always appearing able to reciprocate and not giving others socially acceptable justifications to withhold support – are concerns that to a great extent shape the village women’s everyday decision-making. Understanding the dynamics of inclusion and exclusion that both result from and trigger these survival tactics is important for social scientists and policy-makers as these have far-reaching consequences, including women’s HIV risk-taking, which are difficult to explain from other vantage points.