What is the relationship between the principles of social justice and global justice? How can we best reconcile the quest for greater social justice ‘at home' with greater social justice in the world? Are the social justice pressures our societies currently face the result of globalisation or are they domestically generated? How can we advance social justice in the light of the new social realities? In this volume, leading international experts offer compelling answers to these questions. The aim of this volume is to articulate a modern conception of social justice that remains relevant for an era of rapid globalisation. The authors have developed a robust theoretical account of the relationship between globalisation and social justice complemented by an underpinning policy framework that aims to sustain new forms of equity and solidarity.

Addresses fundamental problems in international justice by identifying, problematic practices and trends in the in the global order and offering normative views on policies and institutions including international health policies, the World Bank, taxation policies and the World Trade Organization.

Give your readers a truly global review of social justice and equality. Readers will learn from a variety of international perspectives. Across four chapters, readers will explore social justice's relationship to economic inequality, minorities, gender, and the global community. Compelling essays expose information that readers should know, such as whether economic growth in India and China as exacerbated inequality. Essay sources include the Aboriginal and Torres Strait Islander Social Justice Commissioner, Amnesty International, and the Jubilee Debt Campaign. Essayists include Deepankar Basu, Mohamed S. Ben Aissa, Nguyen Thi Thu Phuong, and Algernon Austin.

Like any other subject, the study of religion is a child of its time. Shaped and forged over the course of the twentieth century, it has reflected the interests and political situation of the world at the time. As the twenty-first century unfolds, it is undergoing a major transition along with religion itself. This volume showcases new work and new approaches to religion which work across boundaries of religious tradition, academic discipline and region. The influence of globalizing processes has been evident in social and cultural networking by way of new media like the internet, in the extensive power of global capitalism and in the increasing influence of international bodies and legal instruments. Religion has been changing and adapting too. This handbook offers fresh insights on the dynamic reality of religion in global societies today by underscoring transformations in eight key areas: Market and Branding; Contemporary Ethics and Virtues; Intimate Identities; Transnational Movements; Diasporic Communities; Responses to Diversity; National Tensions; and Reflections on ‘Religion’. These themes demonstrate the handbook’s new topics and approaches that move beyond existing agendas. Bringing together scholars of all ages and stages of career from around the world, the handbook showcases the dynamism of religion in global societies. It is an accessible introduction to new ways of approaching the study of religion practically, theoretically and geographically.

Multicultural counseling and psychology evolved as a response to the Eurocentrism prevalent in the Western healing professions and has been used to challenge the Eurocentric, patriarchal, and heteronormative constructs commonly embedded in counseling and psychology. Ironically, some of the practices and paradigms commonly associated with “multiculturalism” reinforce the very hegemonic practices and paradigms that multicultural counseling and psychology approaches were created to correct. In Decolonizing "Multicultural" Counseling through Social Justice, counseling and psychology scholars and practitioners examine this paradox through a social justice lens by questioning and challenging the infrastructure of dominance in society, as well as by challenging ourselves as practitioners, scholars, and activists to rethink our commitments. The authors analyze the ways well-meaning clinicians might marginalize clients and contribute to structural inequities despite multicultural or cross-cultural training, and offer new frameworks and skills to replace the essentializing and stereotyping practices that are widespread in the field. By addressing the power imbalances embedded in key areas of multicultural theory and practice, contributors present innovative methods for revising research paradigms, professional education, and hands-on practice to reflect a commitment to equity and social justice. Together, the chapters in this book model transformative practice in the clinic, the schools, the community, and the discipline. Among the topics covered: Rethinking racial identity development models. Queering multicultural competence in counseling. Developing a liberatory approach to trauma counseling. Decolonizing psychological practice in the context of poverty. Utilizing indigenous paradigms in counseling research. Addressing racism through intersectionality. A mind-opening text for multicultural counseling and psychology courses as well as other foundational courses in counseling and psychology education, Decolonizing "Multicultural" Counseling through Social Justice challenges us to let go of simplistic approaches, however well-intended, and to embrace a more transformative approach to counseling and psychology practice and scholarship.

In this book I develop the argument that the omnipresence of the contemporaryadjective global is more than a linguistic curiosity. I argue it is a politicalphenomenon and, as such, a valuable, albeit 'unconventional', object ofstudy for scholars outside the linguistics discourse. I argue that the omnipresenceof the contemporary adjective global constitutes the discursive reproductionof a web of meanings that is best labelled 'new world'. As such, the omnipresence of the contemporary adjective global constitutes a distinctdimension of the enduring contestation over the construction of the world. Given the word's current popularity and unscrutinised existence, as well asthe loaded nature of the web of meanings 'new world' that it brings out, Iargue, this dimension is not just a minor matter but plays an important, hence, research-worthy role in the contemporary symbolic struggle over theworld. My conceptualisation of the omnipresence of the contemporary adjectiveglobal as the re-production of a web of meanings 'new world' is groundedin two central insights that arise from my empirical engagement with the adjectiveglobal. The first of these two insights is the empirically groundedunderstanding that the contemporary adjective global is closely enmeshedwith the talk about (different ideas associated with the word) globalisation; Icall this talk 'globalisation'-discourse. As I demonstrate, the contemporary adjective global has come to be used in the sense of 'outcome of globalisation'. This makes the adjective a 'new word'. What is 'new' about the contemporaryglobal, I argue, is that it implies ideas that are associated with theword globalisation. I develop my argument that the contemporary adjectiveglobal is best be taken as a 'new word' by building on relevant discussionsamong lexicographers about when a word is appropriately called 'new', aswell as by drawing on a theory of language and meaning, according towhich language and meaning are not natural and referential but conventional and 'productive'. The second central insight that arises from my empirical engagementwith the contemporary global and that underlies my conceptualisation of theomnipresence of global as the re-production of a web of meanings 'newworld' refers to the word globalisation. It is the insight that all utterances, which contain the word globalisation, can be seen as constituting a discursivere-production of an object that is best labelled 'new world'. In other words, my conceptualisation of the omnipresence of global builds on myunderstanding that what all uses of the word globalisation have in common- despite and in addition to the myriad of meanings that are associated withthis word in whichever context it is used - is that they imply the 'proclamation'of a 'new world that came'. This insight makes what I call 'globalisation'-discourse different fromexisting conceptualisations under this label, such as the one by Hay andSmith (2005). Normally, the 'globalisation'-discourse is conceptualisedbased on a scholarly preconception of what the word globalisation refers to, such as market integration or the spread of neoliberalism. In contrast, mysuggestion that we understand the uses of the word globalisation as a discursivere-production of a web of meanings that is best called 'new world' isgrounded in an approach that takes the polysemy of the word globalisationseriously. In addition, it builds on an elaboration of the question how andwhen the concept/s 'globalisation' and the neologism globalisation came tobe "in the true" (Foucault 1981: 61), i.e. became socially accepted and'normal' tools to grasp the world. As I discuss in this book, developments, which have come to be addressedwith the word globalisation, existed before this neologism becamepopular at the end of the 1980s and in the course of the 1990s. Given thatmeaning is not inherent in social reality but conventional, the question arises, why a new word was perceived to be needed and accepted at the end ofthe 1980s and 1990s, i.e. at that particular moment in time. My answer tothis question is that this was because the end of the Cold War was perceivedto have brought out a 'new world', for which existing conceptual tools wereperceived to be inadequate. This 'new world' was perceived as having produceda conceptual vacuum. This is apparent in assessments, such as that ofIR theorist James N. Rosenau (1990: 5), who argued after the end of theCold War that observers were left "without any paradigms or theories thatadequately explain the course of events". I argue, it was this perceived vacuumthat opened the discursive door and let the concept/s 'globalisation'and the neologism globalisation step in to fill it. Consequently, the use ofthe word globalisation can be conceptualised as re-producing and filling theconceptual space 'new world' with meaning. It is the synthesis of these two insights that allows me to conceptualisethe omnipresence of the contemporary adjective global as a distinct phenomenon, namely, as a discursive re-production of a web of meanings called'new world'. This phenomenon, I argue in this book, is relevant and interestingin two respects

Globalization, deepening interdependence, and the end of the cold war have brought a wide range of new challenges to nations around the world. Concurrently, domestic sociopolitical changes, greater pluralization of society, and changes in national and international markets and economies have produced strains on existing systems of governance. This new environment has opened the way for civil society to play an expanded and more active role, both domestically and internationally. Chapters examine the nexus between governance and civil society in China, France, Germany, Hungary, India, Israel, Korea, Thailand, and the United States. Authors examine the current state of civil society in their country, the challenges facing institutions of governance, the current debate of the need to reform domestic governance, and the evolution of the role of civil society in governance.