Parallel Dialogue Research Articles

“The Parallel Dialogue”: Parental experience of their role in the relationship with their child's counsellor/psychotherapist

AbstractThe parent–therapist relationship is a central consideration in child counselling and psychotherapy, particularly in private practice where parents are typically financially, emotionally and practically invested in the process. The relationship, which can be ambiguous and anxiety‐laden on both sides, has historically received scant attention in therapeutic discourse, leading to gaps in practitioner confidence and training. In this context, and seeking to centre parent voices, this study provides an interpretative phenomenological analysis of four mothers' experiences of their role in the relationship with their child's therapist. Key identified themes encompass parental expectation of involvement; the destabilising, disorienting nature of the relationship; the centrality of trust; and critical evaluations of value. Findings are discussed in relation to attachment theory and cultural expectations of parental responsibility. The study concludes that the relationship is a live and potent property with potential to impact the course of the intervention, and recommends that practitioners thoughtfully consider the potential benefits and drawbacks of meeting or frustrating parental involvement expectations.

El perdón como forma de aprendizaje

Abordamos el confl icto escolar desde la didáctica del error, que permite tomar como punto de partida una conducta contraria a la convivencia como materia prima del aprendizaje. El docente emprende el proceso de resolución mediante un diálogo paralelo con el agresor y la víctima, de modo que cada cual revise su propia participación en el proceso y su vivencia del mismo, consiga comprender al otro y reconocer su propia realidad: bien como deudor y necesitado de restauración; bien como alguien valioso, injustamente tratado, que tiene en sus manos la posibilidad de donar al otro su restauración mediante el perdón.

Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge by Daniel Raveh

Reviewed by: Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge by Daniel Raveh Elise Coquereau-Saouma (bio) Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge. By Daniel Raveh. London: Bloomsbury Academic, 2020. Pp. 209. Paper $20.65, isbn 978-1-350-10163-0. In a world where philosophy has become "global" and yet is mainly written by scholars educated and/or writing in "top" universities, where syllabi must become more "inclusive" yet conform to the same academic style, Daya Krishna's philosophy is distinctively refreshing and thought-provoking.1 Professor at the University of Rajasthan (Jaipur, India), prolific author, unremitting correspondent in journals, letters, and dialogues, anti-conformist regarding the norms of Western academia and irreverent toward the "inalterability" of the philosophical Indian traditions, Daya Krishna's creative and daring philosophical spirit is paid homage to by Daniel Raveh (Tel-Aviv University) in his book, Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge. The book is structured into an introduction and four chapters. Raveh proceeds from Daya Krishna's most noticed dialogical experiments to earlier, unremembered dialogues. He begins with Daya Krishna's explorations in Indian philosophy and the parallel dialogues that the latter pursued with pandits (traditional learned scholars of Sanskrit, who usually are not included in English-speaking Universities), referred to as the Saṃvad experiments (chapter 1). Daya Krishna dismantles conventional interpretations of Indian philosophy that are commonly accepted and repeated (such as the prevalence of mokṣa and the rigid number of puruṣārthas) and urges us to consider "thinking creatively" about (Indian) philosophy instead. How Daya Krishna conceives this idea is illustrated in chapter 2 with reference to the aesthetic realm. His creative thinking is further instantiated by his pluralistic conception of freedoms and their relation to knowledge, for which Daya Krishna engages with Indian and Western concepts of "freedom" discussed in chapter 3. Finally, in chapter 4, Raveh reminds us of Daya Krishna's dialogues on economy and development in his early years. This last chapter contributes in return to understanding Daya Krishna's later battle against an overemphasis of Indian spirituality in philosophy, owing to the manner spiritual communities are bound to economy [End Page 1] and society. In that sense, chapter 4 lays the foundation for the later critique exposed in chapter 1. Raveh's book thus masterfully reveals the diversity of Daya Krishna's interests and the unity of his philosophical project. Daya Krishna's ease at crossing philosophical traditions, his striking capacity to question the most accepted axioms, most visible in the variety of his lively dialogues, is distinctly depicted throughout Raveh's book. Thus, in Raveh's own words, Daya Krishna's art of questioning philosophical traditions "emphasizes the continuity between his writings, the dialogic aspect of his work, and the task that he has taken upon himself, to shoot question-arrows at 'the beliefs,' many of them 'totally unfounded,' that constitute the conventional picture of Indian philosophy" (p. 9). These "question-arrows" refer to Daya Krishna's denunciation of the "myths about Indian philosophy" (2006, p. 3). These myths include such stereotypes as the association of Indian philosophy with mokṣa or liberation as its ultimate purpose, its essentially spiritual character, and its inalterable classification into orthodox and heterodox "schools." Thus, in his first chapter, "Toward a New Picture of Indian Philosophy," Raveh begins with Daya Krishna's struggle against these myths, i.e. against the frozen and unified conceptions of Indian philosophy. This brings us to reflect more fundamentally on how historiographies are made and how to challenge the sense of self-evidence that they entail. Interestingly, Raveh presents to his reader not only Daya Krishna's famous critique or "counter-perspective" of the myths of Indian philosophy, but also an alternative picture he proposes in the less-read Indian Philosophy: A New Approach (1997) in which his critiques ground a new "perspective." Daya Krishna's analysis of the "myths" of Indian philosophy is the best-known of his numerous writings. However, the responses so far have mostly...

Organização curricular

Os conteúdos referentes à história e cultura afro-brasileira e indígena deverão ser ministrados no âmbito de todo o currículo escolar, em especial nas áreas de Educação Artística, Literatura e História Brasileira, logo, pensado institucionalmente de maneira a atender às diversidades culturais de sua comunidade escolar e de seu entorno. O objetivo deste trabalho é discutir alguns dados de pesquisas a partir do banco de dados da CAPES em diálogo paralelo com dados do IBGE e autores do Pós-colonialismo, destacando as discussões tecidas sobre a diversidade cultural com a implantação da lei 10.639 (BRASIL,2003) alterada pela Lei 11.645 (BRASIL,2008) e suas diretrizes, no meio escolar. Observa-se que a abordagem da educação das relações étnico-raciais ainda continua fragilizada, devendo ser enfatizada no ambiente educacional. Em análise a esses trabalhos de pesquisa observamos a urgência e a necessidade de os educadores fomentar encaminhamentos sobre os valores, as representações sobre o negro e a construção da identidade negra a partir da educação.

Collaborative Networks of Robotic Construction

AbstractConstructing architecture today is a matter of many parallel dialogues between humanity and machines. Professor Philip F Yuan and postdoctoral researcher Chao Yan, of Tongji University, discuss the products and aspirations of Shanghai‐based Archi‐Union Architects and Fab‐Union Technology, founded by Yuan, and their search for ever more dynamic communication between them and their digitally enabled, robotic co‐workers.

Immigration law: a theological response

This article presents the fruits of a dialogue between Christian ethics and immigration law found in the author’s recent book God and the Illegal Alien: United States immigration law and a theology of politics (Cambridge University Press, 2018). That dialogue highlights the importance of the people of God as a migrant people and the destiny of the nations as coming together in the blood of Christ. The dialogue also highlights a church posture towards government that the control of immigration is to be undertaken only in a limited way that keeps in mind the purpose of migration controls to protect human life and no more. Finally, the dialogue highlights the importance of asking ‘Who is my neighbour?’, pointing Christians to recognize those foreigners who have shown them mercy. This dialogue began with US law, but a parallel dialogue with British law produces conclusions about living as a migrant church in the United Kingdom, about calling the Home Office to govern immigration humbly, and about recognizing love received from migrant neighbours.

Social Context in Development Communication: Reflecting on Gender and Information and Communication Technologies for Development in Ghana

This essay, an example of work that builds on Dr. Ascroft’s lessons, reports collaborative research on information and communication technologies for development (ICT4D) in Ghana. We highlight two parallel dialogues—on ICT and on gender—that have been advanced globally. New ICTs are prone to the same biases as the older ICTs. Further, the dialogue on ICTs may use the rhetoric of inclusivity; but in practice, women and girls remain at the margins of decision-making and implementation. This research addresses the promise of new ICTs and the need to account for gender roles. We summarize the major events that helped spark global and regional attention to ICT4D, as well as Ghana’s initiatives in relation to these events. We include critiques and initiatives resistant to facets of ICT4D, emphasizing gender critiques.

A dialogue beyond the nation-state: Darwish's Mural and Shehadeh's A Rift in Time: Travels with my Ottoman Uncle

Even though postcolonial theory has helped in the critique of non-western texts and the rereading of literatures from earlier periods, it has for the most part failed to engage with the Arab region and its literatures, in spite of Edward Said's seminal book, Orientalism, which set in motion the academic discipline. Meanwhile, Robert Young argues postcolonial theory, since its inception, has been concerned with the politics of invisibility, striving to make the invisible visible. Yet the Arab region generally and Arab literature particularly have received little attention when compared to other literatures from postcolonial nations. To this day, the history and the Arab world's earlier contribution to the world remain invisible. Deemed “other,” it is excluded. Perceptions of the Arab world are mostly reductionist, with an insistence on homogeny that negates diversity. Here, I look at two voices that resist both abstraction and invisibility, through an analysis of two texts that are concerned with issues of shrinking and imposed identity. I discuss Mahmoud Darwish's poem Mural, in which the Palestinian poet strives to affirm his being through language by confronting the existential question of “who am I?” when the homeland no longer exists. By acquiring some form of permanence, the poem could keep the question of the Palestinian identity alive. Whereas, in A Rift in Time: Travels with My Ottoman Uncle, Raja Shehadeh tracks the footsteps of his great-uncle, to reconnect with his disappearing homeland. In Shehadeh’s retracing of his great-uncle’s steps, he exposes a region that is much changed, from which a sense of a diminishing identity evolves. The geographical lines that have been drawn since the Sykes-Picot agreement define who the people are and how they see themselves. Drawing a parallel dialogue between both periods, Shehadeh asks the reader to imagine another reality, one that is not confined to physical borders or imposed identities.

The state of development studies: origins, evolution and prospects

ABSTRACTIn reviewing the evolution of development studies, this article identifies three distinct traditions in teaching and research on development studies: international, national and global. Scholars and practitioners also make critical choices regarding focus, scale and expertise. The nature of explanation has shifted from understanding historical change, to assessing policy interventions at a demonstrable level of causality. The field is dividing into parallel dialogues that view development as national (domestic well-being), global (cross-border interdependencies), or foreign (poverty hotspots abroad). Development studies needs to bridge these dialogues, by encouraging the use of mesolevel data (between the nation-state and households), adopting greater geographic precision and offering thick explanations of social change.

From Comparative to Fusion Philosophy

Reviewed by: Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge by Daniel Raveh Elise Coquereau-Saouma (bio) Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge. By Daniel Raveh. London: Bloomsbury Academic, 2020. Pp. 209. Paper $20.65, isbn 978-1-350-10163-0. In a world where philosophy has become "global" and yet is mainly written by scholars educated and/or writing in "top" universities, where syllabi must become more "inclusive" yet conform to the same academic style, Daya Krishna's philosophy is distinctively refreshing and thought-provoking.1 Professor at the University of Rajasthan (Jaipur, India), prolific author, unremitting correspondent in journals, letters, and dialogues, anti-conformist regarding the norms of Western academia and irreverent toward the "inalterability" of the philosophical Indian traditions, Daya Krishna's creative and daring philosophical spirit is paid homage to by Daniel Raveh (Tel-Aviv University) in his book, Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge. The book is structured into an introduction and four chapters. Raveh proceeds from Daya Krishna's most noticed dialogical experiments to earlier, unremembered dialogues. He begins with Daya Krishna's explorations in Indian philosophy and the parallel dialogues that the latter pursued with pandits (traditional learned scholars of Sanskrit, who usually are not included in English-speaking Universities), referred to as the Saṃvad experiments (chapter 1). Daya Krishna dismantles conventional interpretations of Indian philosophy that are commonly accepted and repeated (such as the prevalence of mokṣa and the rigid number of puruṣārthas) and urges us to consider "thinking creatively" about (Indian) philosophy instead. How Daya Krishna conceives this idea is illustrated in chapter 2 with reference to the aesthetic realm. His creative thinking is further instantiated by his pluralistic conception of freedoms and their relation to knowledge, for which Daya Krishna engages with Indian and Western concepts of "freedom" discussed in chapter 3. Finally, in chapter 4, Raveh reminds us of Daya Krishna's dialogues on economy and development in his early years. This last chapter contributes in return to understanding Daya Krishna's later battle against an overemphasis of Indian spirituality in philosophy, owing to the manner spiritual communities are bound to economy [End Page 1] and society. In that sense, chapter 4 lays the foundation for the later critique exposed in chapter 1. Raveh's book thus masterfully reveals the diversity of Daya Krishna's interests and the unity of his philosophical project. Daya Krishna's ease at crossing philosophical traditions, his striking capacity to question the most accepted axioms, most visible in the variety of his lively dialogues, is distinctly depicted throughout Raveh's book. Thus, in Raveh's own words, Daya Krishna's art of questioning philosophical traditions "emphasizes the continuity between his writings, the dialogic aspect of his work, and the task that he has taken upon himself, to shoot question-arrows at 'the beliefs,' many of them 'totally unfounded,' that constitute the conventional picture of Indian philosophy" (p. 9). These "question-arrows" refer to Daya Krishna's denunciation of the "myths about Indian philosophy" (2006, p. 3). These myths include such stereotypes as the association of Indian philosophy with mokṣa or liberation as its ultimate purpose, its essentially spiritual character, and its inalterable classification into orthodox and heterodox "schools." Thus, in his first chapter, "Toward a New Picture of Indian Philosophy," Raveh begins with Daya Krishna's struggle against these myths, i.e. against the frozen and unified conceptions of Indian philosophy. This brings us to reflect more fundamentally on how historiographies are made and how to challenge the sense of self-evidence that they entail. Interestingly, Raveh presents to his reader not only Daya Krishna's famous critique or "counter-perspective" of the myths of Indian philosophy, but also an alternative picture he proposes in the less-read Indian Philosophy: A New Approach (1997) in which his critiques ground a new "perspective." Daya Krishna's analysis of the "myths" of Indian philosophy is the best-known of his numerous writings. However, the responses so far have mostly...

The Rhetorical Work of Science Diplomacy: Border Crossing and Propheteering for U.S.-Muslim Engagement

This essay critiques science diplomacy discourse generated by President Obama’s “New Beginning” speech at Cairo University on June 4, 2009, which launched a program of action in education, science, technology, and innovation to build trust between Muslim-majority countries and the United States. I contend that the Cairo Agenda sparked parallel dialogues, carried out in two separate loci of discourse: the official public sphere through which the Cairo Agenda was promoted, and a reticulate public sphere dedicated to Muslim science. My critique explores the quality and substance of the border crossings between these two arenas. I introduce science diplomacy’s value as a strategy for cross-cultural engagement, then illustrate and comment on the dialogues taking place within the Cairo Agenda and Muslim science arenas. I conclude with observations and recommendations to build and strengthen the lattice work between these arenas, and prospects for creating a cross-cultural ethos to guide the purposes and practices of science.

The killing of Chief Crazy Horse — An allegory in 3 parts

To write a ‘performative text’ is to produce a piece of writing which is necessarily active, an open dialogue with itself and the reader, full of interjections and mutations. The following text is a theatre play, framed by parameters of an academic paper — an introduction and footnotes — that function as a parallel dialogue to the play, a set of interruptions and meta-texts. The intention here is to try and see how the artwork can be mapped out as a text, in and of itself, and to approach the theory-practice conundrum from this point of view, rather than as a body of practice serving as an appendage to a parallel enquiry, or vice versa.

The Parody of the Motley Cadaver: Displaying the Funeral of Fashion

ABSTRACTThis paper considers the ephemeral, fugitive nature of fashion in the context of documenting and presenting the history of design. Garments breaking down physically defy their original functions of wearability, the ideal image of attractiveness and overt display. Extending the ephemeral confronts issues about the very nature of fashion, the design ideas that relate to a time and place. I propose a parallel exhibition dialogue and witness experience, which considers the detritus. This approach would perhaps create a path leading away from the traditional vista of the museum spectacle or the department store gaze. Within this context the deterioration of a garment is read other than a conservation issue. The radical and irreversible changes that occur through decay propose a framework to consider design, the continuing breakdown creates a disorder that cannot be contained, one that symbolically challenges the authority of the museum itself.

Bosphorus – European Court of Human Rights

The position of human rights within the European Union legal order has been an issue since the early years of the original European Economic Community. For many years, the development of human rights as general principles of Community law was characterized by dialogue and debate between the Communities' Court of Justice on the one hand, and certain national constitutional courts on the other, as regards the protection of human rights recognized in national constitutions by the Community legal order. But in recent years, there has been a parallel dialogue between the Court of Justice and the European Court of Human Rights, as regards the Community legal order's protection of the rights guaranteed by the European Convention of Human Rights (ECHR).

“Assimilating the Primitive”: Parallel Dialogue on Racial Miscegenation in Revolutionary Mexico. By Kelly R. Swarthout. New York: Peter Lang Publishing, 2004. Pp. ix, 179. Tables. Notes. Bibliography. Index. $61.95 cloth.

“Assimilating the Primitive”: Parallel Dialogue on Racial Miscegenation in Revolutionary Mexico. By Kelly R. Swarthout. New York: Peter Lang Publishing, 2004. Pp. ix, 179. Tables. Notes. Bibliography. Index. $61.95 cloth. - Volume 63 Issue 1

Teacher education

Teacher education

Convergent, divergent and parallel dialogues: knowledge construction in professional conversations

Situated in the context of a one year in‐service professional development program for mentors in Israel, this study explored the process and content of mentors’ professional conversations as opportunities for collaboratively constructing knowledge about mentoring. The analysis of the monthly conversations, conducted throughout an entire academic year, followed recurrent cycles of close interpretative readings to identify issues of process, content, and learning throughout the conversations. The analysis of the process of the conversations yielded the identification of three different forms of dialogues that operated complementarily in the conversations: ‘Convergent dialogues’, ‘parallel dialogues’ and ‘divergent dialogues’. Analysis of the content of the conversations revealed that each of these dialogues constituted unique opportunities for participants to co‐construct meanings about a different dimension of the practice of mentoring. In ‘convergent dialogues’ participants mediated understandings that converged into learning about possible solutions to a particular dilemma in mentoring. ‘Divergent dialogues’ featured participants’ use of the conversation space to depart from their personal contexts of mentoring in order to explore, compare and make connections across practices. In these dialogues participants shifted the focus of the conversation to issues outside their particular contexts, engaging in a kind of theorizing about mentoring. In ‘parallel dialogues’, participants used the conversation space as a setting for developing their own ideas in a kind of ‘dialogue with themselves’. These dialogues provided important opportunities for participants to discriminate and dispute their own ideologies and fixed assumptions. The study suggests that the value of professional support frameworks designed around a conversation component lies both in its potential for creating different and varied kinds of dialogues, as well as in the active role that the facilitator or ‘mentor of mentors’ plays in identifying the different dialogic possibilities in professional conversations.

"Assimilating the Primitive": Parallel Dialogue on Racial Miscegenation in Revolutionary Mexico (review)

"Assimilating the Primitive": Parallel Dialogue on Racial Miscegenation in Revolutionary Mexico (review)

Ideology and the Middle Class: The Influence of Work and Gender in the Health Care Professions

Abstract: With information collected from samples of health care professionals (practicing physicians and pharmacists), and against a back cloth of differing theoretical prognostications, this paper examines the nature and determinants of middle class political ideology in Ontario, Canada. We find significant variations in ideological belief within the professional middle-class. Structural, work related factors were the most important source of attitudes about the distribution of wealth, whereas gender, and other background variables, explained more of the variation in beliefs about welfare and equity policies. The findings are then discussed in terms of: theories of the new middle class; gender and politics; and the composition of political ideology. Resume: Grace aux renseignements provenant d'un echantillon de professionnels de la sante (medecins praticiens et pharmaciens), et sur une toile de fond de pronostications theoriques divergentes, l'auteure de cet article examine la nature et les facteurs determinants de l'ideologie politique de la classe moyenneen Ontario, au Canada. Elle constate qu'il existe des ecarts importants dans les opinions ideologiques au sein professionnels de la classe moyenne. Les facteurs lies au travail et d'ordre structural representaient la plus grande source d'attitudes au sujet de la repartition des richesses tandis que les sexes et les autres variables d'origine expliquaient davantage les ecarts d'opinions sur le bien-etre et les politiques d'equite. Les resultats sont discutes en termes de theories de la nouvelle classe moyenne, de sexe et politique et de composition de l'ideologie politique. Introduction: Thinking about the Middle Class Currently there is no shortage of scholars willing to proclaim that class, both as a concept and as an influence on political events, is dead or, at the very least, in need of major resuscitation (Clark and Lipset, 1991; Clark, Lipset and Rempel, 1993; Pahl, 1993; Grusky and Sorensen, 1998). The general tenor of the argument is that under conditions of 'post modernism' or 'post industrialism,' peoples' interests and identities are no longer anchored in occupational or economic activity. This is evidenced by a decline in class voting and electoral behaviour that corresponds less and less readily to the traditional polarity of the 'left-right' ideological dimension. 'Class,' it is suggested, has been swept away with the rise of 'post-material values' (Inglehart, 1977; 1990). However, amidst these claims, there is, ironically, evidence of a counter trend: growing interest in the nature of one group hitherto neglected in studies of class formation -- the middle class. Indeed, among students of social stratification not necessarily persuaded that class has become an irrelevance, the middle class is now receiving more attention than it ever did in the past. There is little doubt that this development is attributable to its growing size and diversity (Savage et. al., 1992; Butler and Savage, 1995; Langford, 1996). In contrast to a contracting manual working class, the focus of most post war debates about the changing class structure, there has been a huge expansion of professional and managerial positions -- core jobs in any body's classification of the middle class -- over the past two or three decades (Cuneo, 1983; Myles, 1988; Statistics Canada, 1988; Clement and Myles, 1994). However, recognition that the professions and management are key elements in its conceptualization does not imply agreement about the nature of the contemporary middle class. Indeed, recent exercises in re-mapping the middle class highlight distinctions, as well as commonalities, between its two principle occupational components (Goldthorpel982; Torstendahl, and Burrage, 1990). Moreover, debate about the modern middle class is not restricted to its structural determinants: there is a parallel dialogue about its political role and ideological tendencies. …

Comments from the Special Issue Editor: The Emerging Dialogue on Environmental Justice

This special issue of Problems provides an interdisciplinary look at the relationship of class, ethnicity, gender, and race to community and workplace environmental problems. Drawing upon case studies, interviews, textual analysis, survey research, and household, community, labor force, and policy data, these articles represent a methodologically eclectic approach to the interpretation of environmental issues as problems of justice in a stratified society. While the disparate impact of social problems on minorities, women, and the poor has long been a central concern in sociology, few sociologists have focused their attention on the environment. A growing public awareness of pollution, toxic exposures, and resource limits has produced new social movements with implications for social theory and practice. A dialogue on environmental justice is emerging in community groups and in the network of national and international organizations which support them. This suggests the need for a parallel dialogue within the community of academics. Concept of Environmental Justice In the first article, The 'Environmental Justice' Frame: A Conceptual Discussion and an Application, Stella Capek locates the concept of environmental justice at the intersection of resource mobilization and social constructionist theories. Arising from the experiences of local grass-roots groups confronting contamination in their communities, the concept of environmental justice frames the claims of groups who perceive themselves as unjustly exposed to environmental risks. concept is transmitted to those in similar circumstances by an emerging network of national and international organizations. Edward Walsh, Rex Warland, and D. Clayton Smith propose an analytic distinction between what they call equity and technology movements. In Backyards, NIMBYs, and Incinerator Sitings: Implications for Movement Theory, they compare two protest movements for which success or failure depended upon protesters' ability to ground their claims in scientific arguments about threats to health and safety. As shown in Capek's analysis of the Carver Terrace neighborhood of Texarkana, and in Suzanna Smith and Michael Jepson's analysis Big Fish, Little Fish: Politics and Power in the Regulation of Florida's Marine Resources, movements based on social justice claims must also engage in political struggles to define objective, scientific assessments of their problems. Indeed, as Loren Lutzenhiser and Bruce Hackett show in Social Stratification and Environmental Degradation: Understanding Household CO2 Production, policies based on apparently rational scientific and economic assessments of such problems as global warming have the effect of unequally distributing the costs of solutions by social class. environmental justice perspective increases our understanding of the role of gender, race, and class in the social construction of work. In Psychosocial Effects of Workplace Hazardous Exposure: Theoretical Synthesis and Preliminary Findings, J. Timmons Roberts