Description:
“I came to find my father”Indiana Jones and the Quest for the Lost Father Linda Wight Numerous commentators have observed the pervasive concern with father- son relationships in the films of Steven Spielberg. Lester D. Friedman writes, “No matter the genre, father figures—good and bad, dependable and unreliable, genetic and assumed—pervade Spielberg’s movies” (95). Spielberg has been particularly noted for his repeated depiction of “psychologically and emotionally lost boys” and “missing, consumed, distant, or malevolent father figures” (34), a pattern often attributed to Spielberg’s own well-publicized troubled relationship with his emotionally distant father (34). Father- son relationships are a feature of each of the Indiana Jones films,though it is in the third and fourth installments that the quest for father- son reconciliation takes thematic primacy. In Raiders of the Lost Ark, Indy’s seduction of the teenage Marion is framed as a betrayal of her father, Abner, who loved Indy “like a son,” while Indiana Jones and the Temple of Doom positions Indy as surrogate father to eleven- year-old Short Round and the Indian children whom he frees from a Thuggee cult. The later films expand on these concerns. Indiana Jones and the Last Crusade explores the adolescent rebellion implied by Indy’s betrayal of Abner in Raiders, attributing Indy’s immaturity and search for surrogate father figures to the emotional neglect of his bio-logical father, Henry Jones. Last Crusade emphasizes that a positive father-son relationship is crucial to both father and son’s achievement of a mature, well- rounded masculine identity. Thus, the quest for the Holy Grail becomes inextricably bound up with, and indeed secondary to, the quest for father-son reconciliation. Indiana Jones and the Kingdom of the Crystal Skull again positions father- son reconciliation as crucial in the quest for a secure and respected masculine identity. Building upon his role as surrogate father in Temple of Doom, Indy discovers he has a biological son, “Mutt,” with Marion.
Description:
“I came to find my father”Indiana Jones and the Quest for the Lost FatherLinda WightNumerous commentators have observed the pervasive concern with father- son relationships in the films of Steven Spielberg. Lester D. Friedmanwrites, “No matter the genre, father figures—good and bad, dependable andunreliable, genetic and assumed—pervade Spielberg’s movies” (95). Spielberghas been particularly noted for his repeated depiction of “psychologicallyand emotionally lost boys” and “missing, consumed, distant, or malevolentfather figures” (34), a pattern often attributed to Spielberg’s own well-publicized troubled relationship with his emotionally distant father (34). Father- son relationships are a feature of each of the Indiana Jones films,though it is in the third and fourth installments that the quest for father- sonreconciliation takes thematic primacy. In Raiders of the Lost Ark, Indy’s seduc-tion of the teenage Marion is framed as a betrayal of her father, Abner, wholoved Indy “like a son,” while Indiana Jones and the Temple of DoompositionsIndy as surrogate father to eleven- year-old Short Round and the Indian chil-dren whom he frees from a Thuggee cult. The later films expand on theseconcerns. Indiana Jones and the Last Crusadeexplores the adolescent rebellionimplied by Indy’s betrayal of Abner in Raiders, attributing Indy’s immaturityand search for surrogate father figures to the emotional neglect of his bio-logical father, Henry Jones. Last Crusadeemphasizes that a positive father-son relationship is crucial to both father and son’s achievement of a mature, well- rounded masculine identity. Thus, the quest for the Holy Grail becomesinextricably bound up with, and indeed secondary to, the quest for father-son reconciliation. Indiana Jones and the Kingdom of the Crystal Skullagainpositions father- son reconciliation as crucial in the quest for a secure andrespected masculine identity. Building upon his role as surrogate father inTemple of Doom, Indy discovers he has a biological son, “Mutt,” with Marion,
Description:
This work presents a model for human activity recognition, through an IoT paradigm, using location and movement data, generated from an accelerometer. The activities of five individuals from different age groups were monitored, utilizing IoT devices, using the activities of four of these individuals to train the model and the activities of the remaining individual for test data. For the prediction of the activities, the Extra Trees algorithm was used, where the results of 81.16% accuracy were obtained when only movement data were used, 92.59% when using both movement and location data, and 97.56% when using movement data and synthetic location data.
Description:
This chapter discusses the key theoretical and empirical steps undertaken throughout the authors’ previous-but-related mixed methods studies on social innovation in nonprofit organizations (NPOs) in the Australian disability sector with the aim of using the key findings of these studies to develop ‘theories-in-practice’ in disability NPOs. In this chapter, the authors summarize the associated theory-building processes deployed to explain how disability NPOs develop and implement social innovations and the societal ‘system-level’ impacts of such innovations. These theory-building processes involve two broad phases, and the culmination of these phases (grounded in the abductive logics of inquiry, complexity theorizing, and set-theoretic methods) leads to the development of several ‘theories-to-practice’ that not only convey the interactivity of contextual causal mechanisms leading to social innovation by NPOs, but also outline change-oriented solutions for managers who are working to address complex social challenges.
Description:
Mining is an important contributor to the social and economic fabric of our society. However, it continues to be regarded as one of the most dangerous industries. Compared to manufacturing, mining is more complex, which can pose additional challenges for mining and safety managers in terms of achieving sustainable safety outcomes. More advanced approaches are required. This paper first discusses the state of mining safety in Australia, followed by an examination of some of the complexities that characterizes the industry. It then introduces High-reliability organizations and Collective mindfulness as an advanced organizational safety management strategy that can be used to achieve sustainable safety improvement. A pragmatist research framework and two organizational theories follow this, which can be used to inform further research in these fields. The paper concludes with a research proposition which can be used to empirically investigate these concepts in mining organizations.
Description:
In Epistemologies of the South, Boaventura Sousa Santos argues that the most important struggle of our time is the struggle against ‘epistemicide’ and to break free from the epistemological poverty resulting from the dominance of neoliberal ideology that has become the hallmark of the early 21st century. In this chapter, we are arguing that social imaginaries are shaped and reshaped in the margins of the direct sphere of influence of the state, giving rise to ground-breaking experiments that can challenge the epistemological closure that often takes place within institutional spaces. Drawing on three Brazilian case studies, we illustrate the following: how Indigenous people appropriate a segment of the tourist industry commodifying a part of their culture in order to translate the economic capital derived from it into new Indigenous cultural capital to be used in a larger struggle against colonisation how Afro-Brazilian activists built community organisations in order to generate a pathway for disenfranchised Black Brazilians into higher education and how a Black Brazilian pastor managed to survive in a staunchly conservative and often racist Pentecostal church to ensure access to quality education and welfare for slum dwellers. In this chapter, we argue that this informal activist social work is central to the struggle for social alternatives and for social justice. This chapter focuses on some examples of how social work practice is being re-defined from the margins of the profession. The case studies exemplify how community initiatives are often decolonising key aspects of Brazilian society by approaching social issues from a grassroots perspective. The chapter provides inspiring and rich examples of localised action which reposition and reinvigorate epistemologies of the ‘south’, illustrating the liberating potential sourced in the margins. It presents a brief summary of emergent epistemological alternatives in everyday life in the southern Bahia, a state in the northeast of Brazil. Brazilian social work emerged during the first decades of the 20th century at the interstice of two powers that sought to extend their sphere of influence: the post-colonial state and the Catholic church. The underpinning epistemicide of global-scale coloniality is a compelling reason why social work in the margins should be more wholly embraced.
Description:
The relevance of religion within the discipline and practice of education remains paramount, not only in understanding how social control operates in contemporary society, but also in addressing draconian measures intended to combat radicalisation in schools. With this in mind this chapter draws upon Foucault’s analysis of governmentality to explore how religious schooling and education facilitates the ‘governing of the soul’. It also explores Gane’s analytical development of this concept, while broadening the definition of religion to include policies and practices related to violent religious extremism. Consequently, through the lens of neoliberal governmentalities, it can be seen that elements of religion and education have been appropriated to introduce repressive social controls, which benefit neoliberal markets. In conclusion, it is maintained that these practices need to be challenged through the introduction of radical and critical, religion and ethics education.
Description:
The rise of right-wing nationalist populism in our increasingly uncertain world poses serious threats to already marginalised groups such as women, migrants, asylum seekers, Indigenous people, and members of ethnic and minority communities. This chapter explores some definitions of right-wing nationalist populism and describes many of its features. We argue that the rise of right-wing populism poses a major challenge to social work’s practice foundations and professional stake in promoting human and democratic rights for all. If unaddressed, populist nationalism has the potential to erode even further the humanist fabric of our societies, making welfare contingent upon ethnicity, social status and level of economic ‘activation’. The challenge for social work is to oppose right-wing populist policies and practices wherever they manifest, and to promote effective, non-violent alternatives that can capture the popular political imaginary. While the threat to human rights-based social work is serious, it also harbours the possibility that the ensuing confrontations will renew and strengthen the profession’s commitment to non-violent, inclusive, socially just practice.