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In 1899 the medical practitioners of Dublin were confronted with an outbreak of a peculiar and obscure illness, characterised by symptoms which were very unusual. For want of a better explanation, the disorder, which seemed to be epidemic, was explained by the simple expedient of finding a name for it. It was labelled as “beri‐beri,” a tropical disease with very much the same clinical and pathological features as those observed at Dublin. Papers were read before certain societies, and then as the cases gradually diminished in number, the subject lost interest and was dropped.

Reviews theories that see gender as a social invention that has produced historically variable sets of norms and expectations that delineate differences and boundaries. Following a relational, constructionist approach, these differences constitute a gender order that delineates a power hierarchy. Reviews four articles in which the authors′ voice challenges the validity of the taken‐for‐granted gender order and proposes agendas for change. Argues that these authors articulate the experience of oppression within structures that marginalize some voices, and propose strategies for change agents who seek to challenge injustice that suggest possible transformations.

Presents three autobiographies to show the link between personal experiences and consulting. All are stories of personal change and involve the processes of feeling, reflection, voice and nurturance (FRVN). Gives an example of a consultation to show how FRVN became an underlying process. Presents definitions of FRVN and shows how these relate to personal involvement. Stresses that authenticity is central to effective consulting and that it is through the process of FRVN that this can be achieved.

This report is drawn up by the Director‐General of Health and Medical Services for State of Queensland and presented by him to the Minister for Health and Home Affairs of the State. The report is a record of conscientious and efficient public service by a depleted staff working under great difficulties; over a wide stretch of territory; hampered by shortage of labour and materials for repair or construction. In addition to this was the concentration of large bodies of troops in areas by no means primarily designed for their accommodation. It may be remarked that the huge area now called Queensland was separated from New South Wales in 1859. Its area is 670,000 square miles. Length from north to south 1,300–1,400 miles and from east to west at the widest about 1,000 miles. The greater part lies in the tropics. The east coast and for some distance inland is a trade wind and monsoon belt. With this region the report is mainly concerned. The rainfall diminishes towards west and south. The temperature of the State is by no means excessive. In general the climate is a good one. It is in favour of the public health authorities. On January 1st, 1945, the estimated population was in round figures just over a million, including Brisbane with 384,370. There is closer settlement in the east and along the east coast. Ports, mining and manufactures have developed urban areas so that in addition to Brisbane we have sub‐offices such as Cairns, Toowomba, Townsville, and Rockhampton. Owing to war conditions already referred to, it was not possible without much difficulty for the head quarters staff to carry out sanitary surveys in country areas. It is noted that the limited staff available “carried out all duties assigned to them in the same competent and efficient manner” as before. Rockhampton states that there was only one officer available for a district with a population of 40,000; Cairns that 50 towns were visited with a total of 113 separate visits and a distance of 6,334 miles being traversed. These figures give some idea of the demands made on the sanitary officers. The inspections in one area included anti‐malaria drainage, 39 inspections; malaria investi‐gation, 9; mosquito infestation, 10; swamps, 2; rat infestation, 73; food premises, 77; milk premises, 28; food factories, 129. It will be noticed that much attention is given to the danger of mosquito infestation, with the attendant risk of malaria. In 1943 the Government offered a 50 per cent. subsidy to local authorities for carrying out approved mosquito eradication measures, and though the response was not as great as was expected, the expenditure by those local authorities who, at the time of making this report, had availed themselves of the scheme runs into many thousands of pounds. This was mainly for drainage works, but in addition to this there was spraying and the appointment of additional inspectors. Taking one or two instances, Brisbane expended £173,375; Rockhampton £8,918; Charleville £4,000. It is stated “in Toowomba and to a lesser degree in the other large towns [in the area] the townspeople have become mosquito conscious” and will readily report the presence of even a few mosquitoes. On the other hand in country districts the attitude seems to be that mosquitoes have always been present and will always be present, so “Why worry?” A good instance of bucolic fatalism. After the rains it is obvious that unless water be run off from or sprayed in town puddles and from patches of swampy ground nearby these places become breeding grounds for the nuisance. In the 1944–5 period 696 cases of malaria were notified. Many of these were possibly recurrent attacks among Service and ex‐Service men. Still, the “utmost vigilance” is necessary. The rat nuisance and danger is common to every port in the world. Apart from the fouling and destruction of food and house infestation there is the graver menace of plague. This risk in Queensland most happily seems to be slight, as out of 113,000 examinations of rat bodies and spleen smears no instance of Pasteurella pestis was detected, but again “Vigilance” is the watchword. Poisoning (several kinds of poisons are used), gassing, trapping and hunting are all good within their limits, but rat proofing, removal of harbourages, the use of sanitary rubbish bins, and so forth, are admittedly better, as they strike at the root of the evil. Some seven cities are named where the rat population has not diminished during the last seven years owing to the latter precautions having been more or less neglected. These “starve the rat” and “build out the rat.” Milk claims a large share of attention. The offences are of the kind that we know so well in this country, namely added water and fat deficiency. With regard to added water, some of the figures given range from 19 per cent. to 34 per cent., with, we are glad to note, a correspondingly heavy fine. The Queensland Health Acts prescribe a fine of not less than £1 for each one per centum of added water up to a maximum of £50. It is illegal to carry water on a milk delivery cart when milk is being sold therefrom. Some dishonest vendors had adopted the practice of taking a dip out of a can of water so carried at the instant of delivery to the buyer. It was clearly almost impossible under these circumstances to prosecute successfully a dishonest vendor. Rockhampton states that out of 199 samples of milk officially analysed in the district in the period under review, eleven convictions were obtained for added water, and four for carrying water on the milk delivery van. It is added “Whilst the number of samples of milk which proved to be adulterated with added water was almost twice that of the previous year, it was more than ever apparent that the practice most frequently adopted by offenders is that of carrying water in smaller cans to adulterate the milk when measuring for individual customers.” This evil practice would seem to be widespread, and as its success would seem to depend on delivery from large open containers—an old and almost obsolete method—the remedy is to insist, as far as that be possible having regard to local conditions, that all milk should be pasteurised and sold in bottles. Clearly a person who systematically perpetrates day by day a series of petty frauds on his neighbours is likely to be as careless of their health as he is of their pocket. Pasteurising and bottling are being more widely practised. The periodical examination by the health authorities of milk so treated shows that statutory standards of purity are maintained. Most of the milk sold in Toowomba is pasteurised milk; the same seems to be the case in Townsville, and, as we should expect, in a city such as Brisbane. The game is, or, as we hope, was, an uphill one for milk vendors. Townsville says that local dairymen “still endeavour to carry on under very severe handicaps, such as staff shortages, transport and equipment shortages, and lack of sufficient fodder.” We hope that these drawbacks may by now be referred to in the past tense, for Cairns hopefully stated that “a return to normality is gener ally observable.” During the period under review 2,099 “legal samples” were taken by inspectors in accordance with the provisions of the Health Acts. Of these, 79 85 per cent. passed the standard; 3.95 were adulterated with water; 3.176 were deficient in fat only; 12.44 were below the standard in total solids and/or solids not fat. Of the 2,099 samples taken 1,666 were taken in the “Greater Brisbane Area”; 81.2 per cent. were, it seems, below the standard quality. As the population of the city of Brisbane is about 384,000 it is perhaps not too much to say that 40 per cent. of the total population of the State of Queensland is consuming milk a large proportion of which—about 19 per cent.—is below the standard set by the laws of the State. At Rockhampton 92 out of 135 samples, and at Townsville 28 out of 36, passed the standard. The figures are much the same for seven other towns named and 11 others not named. The results for the whole State is the subject for unfavourable criticism by the Health Department. Proprietary Medicines.—The report states that the prescribing of expensive medicines of this type is a common practice, and that the pharmacist may put the medicine in a different container and usually replaces the proprietary label with his own. “The prescribing of proprietary medicines may maintain the patient's faith in his medical practitioner : it also augments the profit of the pharmacist.” Price fixing has reduced the latter. Homeopathic medicines claim some attention. “As is common with homeopathic medicines those submitted during the year consisted of milk sugar only.” Saccharum lactis seems to be harmless kind of stuff with no particularly marked positive properties. Dose ad lib, says the pharmacopoelig;ia. It is “used for weakly children,” and “diabetics are said to occasionally show slight improvement” by ingesting it. Its normal price is about half‐a‐crown a pound. When, however, it has been “improved ” by the addition of minute traces of the phosphates of calcium, magnesium, and potassium and of calcium fluoride, then made up into tabloid form and sold, the recorded price in one instance had risen to £15 9s. 0d. a pound. The Health Department does not accept an enhanced price to be necessarily a measure of an increase in therapeutic virtues. It observes that“ two hundred tablets of one preparation (a month's course) contained no more mineral substance than one‐third of a teaspoonful of milk,” and after some further remarks to the same purpose, suggests “that in the light of modern therapeutics there would appear to be necessity for health administrations to define their attitude towards homeopathy.” It further quotes responsible medical opinion to the effect that “modern therapeutics has inherited from homeopathy the knowledge of the remarkable power the body possesses of healing itself, if given a chance.” Vitamins. —The grossly exaggerated claims of some food manufacturers and patent medicine manufacturers are referred to. It seems that in 1941 it was suggested to the Queensland Department of Health “that vitamin claims for foods and patent medicines should be re stricted within the known knowledge on the subject or within scientific bounds,” and that the Canadian definition of “vitamin” should be adopted; and that in 1943 the Commonwealth National Health and Medical Research Council recommended that the quantity of each vitamin present in a food should be indicated on the label in units per ounce or pound, and in drugs or medicinal preparations in units per dose. It is perhaps no great exaggeration to say that magic and medicine are still mutually identified in the minds of a sufficient number of people to make the hawking about of what is, in many cases, rubbish, a monetary success. The belief held by such people that what is repeatedly stated must for that and for no other reason be unquestionably true, together with an appeal to their fears and impulses form the psychological basis for success based on the claims made. Thus, it may be said that London, Brisbane, and the aborigines of the Cape York Peninsula are in this respect on much the same level.

The study assesses the livelihood resilience strategies among street hawkers during COVID-19 lockdown in the Awutu Senya East Municipality in Ghana.

Using the explanatory case study approach, 12 participants (hawkers) were sampled with the aid of the purposive and convenience sampling techniques. An interview guide was used to collect data.

The study found that street hawking business, prior to the COVID-19 lockdown was a lucrative venture. The COVID-19 lockdown however had mental, psychological and economic effects on the street hawkers in ASEM causing stress, anxiety. loneliness, loss of business capital, and loss of jobs. Hawkers nevertheless demonstrated resilience in their psychological well-being by adopting strategies such as patronizing digital/social media platforms for funny content and entertainment. Hawkers also showed economic resilience through selling products on digital/social media platforms, relied on personal savings, received social support from family members and religious bodies. Government policies and interventions in the form of free water and electricity played a crucial role in building resilience of street hawkers during the COVID-19 lockdown.

The study shows that hawking is a vital avenue for entrepreneurial engagement reducing barriers to entry in formal trading, hence should be considered as key economic venture in the country’s economy. Again, the findings of the study deepen the understanding of stakeholders on the effects of COVID-19 on the psychological and economic life of street hawkers and offers insights into managing both psychosocial and financial stress during crises, emphasizing the potential benefits of resilient strategies for more effective crisis management. The study findings provide insights for government and policymakers on the experiences and coping mechanisms of the vulnerable groups and communities, particularly hawkers during the pandemic.

The study qualitatively assesses the psychological and economic effects of the COVID-19 lockdown and the livelihood resilience strategies employed by street hawkers during the COVID-19 lockdown in ASEM, Ghana.

All over the world, different types of disabilities affect people and their quality of life. And schools, families, and federal and state agencies are obligated to play very important roles in advancing special education values for students with physical and other health impairments. To maintain and advance these values, the needs of students must be met to the greatest extent possible. Advancing values comes with recognizing the strengths, preferences, interests, related services, community experiences, development of employment, other postschool adult living objectives, and the acquisition of daily living skills. The question is, are these values consistently met, especially for students with physical and other health impairments? This chapter answers this question by discussing how these values can be met and advanced for students with physical and other health impairments.

Environmental degradation, economic and political threats along with ideological extremism necessitate a global redirection toward sustainability and well-being. Since the survival of all species (humans, animals, and plants) is wholly dependent on a healthy planet, urgent action at the highest levels to address large-scale interconnected problems is needed to counter the thinking that perpetuates the “folly of a limitless world.” Paralleling critical societal roles played by universities – ancient, medieval, and modern – throughout the millennia, this chapter calls for all universities and higher education institutions (HEIs) generally – estimated at over 28,000 – to take a lead together in tackling the pressing complex and intractable challenges that face us. There are about 250 million students in tertiary education worldwide rising to about 600 million by 2040. Time is not on our side. While much of the groundwork has been done by the United Nations (UN) and civil society, concerns remain over the variable support given to the UN-2030 Sustainable Development Goals (SDGs), especially in light of the negative impact of global biodiversity loss on achieving the UN-2030 SDGs. Ten propositions for global sustainability, ranging from adopting the SDGs at national and local levels to ensuring peaceful uses of technology and UN reforms in line with global socioeconomic shifts, are provided for consideration by decisionmakers. Proposition #7 calls for the unifying One Health & Well-Being (OHWB) concept to become the cornerstone of our educational systems as well as societal institutions and to underpin the UN-2030 SDGs. Recognizing the need to change our worldview (belief systems) from human-centrism to eco-centrism, and re-building of trust in our institutions, the chapter argues for the re-conceptualization of the university/higher education purpose and scope focusing on the development of an interconnected ecological knowledge system with a concern for the whole Earth – and beyond. The 2019 novel coronavirus has made clear that the challenges facing our world cannot be solved by individual nations alone and that there is an urgency to committing to shared global values that reflect the OHWB concept and approach. By drawing on our collective experience and expertise informed by the UN-2030 SDGs, we will be in a much stronger position to shape and strengthen multilateral strategies to achieve the UN-2030 Transformative Vision – “ending poverty, hunger, inequality and protecting the Earth’s natural resources,” and thereby helping “to save the world from itself.”

This chapter proposes a quantum relational process philosophy as an approach for studying organization-in-becoming as a world-creating process. Furthermore, the quantum relational process philosophy is tied to quantum storytelling. Whereas the quantum relational process philosophy outlines a philosophy of a processual ontology, epistemology, and ethic, quantum storytelling provides the storytelling medium through which such an ontology, epistemology, and ethic emerges through articulation and actualization. As such, the two approaches are introduced as inseparable from each other.

The focus of this chapter is to unfold the ties between the quantum relational process philosophy and quantum storytelling through the perspective of the quantum relational process philosophy itself.

The proposed quantum relational process philosophy is defined as Being-in-Becoming. Thereby, this approach is suggested as an alternative to the “Being” perspective and the “Becoming” perspective or at least as a further development of the becoming perspective. These latter two perspectives present two different ways of viewing organizational change: development and transformation.

The being perspective relies on substance ontology acknowledging the existence of entities: that “which is.” In substance ontology, however, entities such as individuals and organizations are viewed as existing in themselves in fixed space-time frames. This view entails a rather static and stable ontology, perceiving the organization as a ready-made world of stable, unchanging entities. This perspective is often referred to as the approach of building the organizational world through intervention and control of change.

As a contrast, the becoming perspective relies on a process ontology while the organization is perceived as a sea of constant flux and change through which the organization emerges on the way. In this process-oriented perspective, attention is directed toward “that which is becoming.” In this perspective, the organization is perceived as a world-making phenomenon emerging through ceaseless processes of transformation. This approach is often referred to as the dwelling approach, that is, to dwell in the world-making phenomenon letting it happen. This perspective tends to ignore that which exists, that is the ready-made forms, and only focus on that which is becoming.

In this chapter, the proposed being-in-becoming perspective views the tension between being and becoming as a dialectical interplay that is decisive to organizational transformation. However, in the being-in-becoming perspective, “entities” are viewed from a quantum perspective whereby being-in-becoming differs from the substance ontology in its view of the nature of “entities.” In this perspective, the organization is viewed as a dialectical interplay between, at the one hand, the organizational form(ing) of life and, at the other hand, the aliveness of unfolding and transforming living life-worlds of being-in-the-world in fluid space and open time. This dialectical interplay is conceived as central in organizational world-creating processes.

The aim of the chapter is to develop a conceptual framework of a quantum relational process philosophy that embraces the dialectics of transforming organizations. The contribution is to be capable of understanding the performative consequences of dialectic to organizational transformation viewed from the being-in-becoming perspective of the quantum relational process philosophy.

Through the contribution of Heidegger, Hegel, Aristotle, and Boje, and further enriched by Barad, Bakhtin, and Shotter, a conceptual framework is developed for understanding, analyzing, and problematizing dialectical organizational world-creating.

This framework is called “Fourfold World-Creating.” The fourfold world-creating framework keeps the dialectic of organizational transformation at its center while it at the same time take into consideration the dialectical interplay of ontology, epistemology, and ethic. In this sense, the framework is proposed as quantum relational process philosophy. The incorporation of ethic in the quantum relational process philosophy represents an additional contribution of the chapter.

The fourfold world-creating framework is furthermore suggested to be conceived as a quantum relational process philosophy of the antenarrative dimension in David Boje’s quantum storytelling triad framework encompassing: (1) the narrative, (2) the living stories, and (3) the antenarrative. In his recent research, David Boje has a developed a dialectical perspective on his storytelling framework. Following in line with this thinking, this chapter suggests viewing (1) the narrative as the ready-made form, (2) the living stories as the living life-worlds, and (3) the antenarrative as fourfold world-creating.

In this sense, the proposed dialectical fourfold world-creating framework and its embeddedness in the quantum relational process philosophy contributes to our understanding of the research contributes of antenarrative storytelling in organizational studies.

As findings, the chapter proposes what could be considered as ontological, epistemological, and ethical key constituents in dialectical organizational world-creating. The contribution of these findings encompasses an analytical framework for (1) understanding the dialectical, transformative movements of the organization as well as (2) analyzing and problematizing the cease of dialectical tensions that seems to lock the organization in a particular state of being, only capable of repeating and reproducing its ready-made world in fixed space-time frames.

This paper aims to understand the position of science and faith on questions of meaning in existence.

This paper reviews the literature to enhance mutual understanding of original views of both science and religion camps on existential questions.

Science is dedicated to identifying natural cause and effect relationships. This paper shows that faith does not frustrate that purpose. Science should be universal and its established knowledge through evidence should benefit all mankind and should be developed by people from diverse backgrounds. On the other hand, no religious text is a pure science book and no religion claims as such. Nonetheless, understanding and explaining the deeper meaning of life is beyond the domain of science. Science cannot be an arbiter in philosophical, moral, social and political matters.

This paper clarifies the epistemological boundaries of science and religion on existential questions. It makes a case for mutual co-existence of both empirical knowledge and values in the future of society, as co-existence of both empirical knowledge and values is necessary in a healthy, progressive and spiritual society.