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The long-standing policy of 'practical reconciliation' between Australian Indigenous and Non-Indigenous people has actively disregarded the need to redress past injustice as the basis of current intergroup inequality. While this approach has received extensive critique from reconciliation scholars, its implications for Non-Indigenous involvement in reconciliation have been neglected. When Indigenous disadvantage is divorced from its social and historical context it is also more likely to be seen as having little to do with 'us' as Non-Indigenous Australians. In contrast, when inequality is seen as stemming from the past and present reality of intergroup relations, and as such shapes the meaning of Non-Indigenous identity, it will be seen as more illegitimate, in need of change, and is more likely to motivate political engagement in the reconciliation process. The current study tests and finds support for this idea. Importantly, controlling for the contributions of perceived legitimacy of inequality and need for social change, Non-Indigenous identity meaning continued to significantly predict intentions to vote and engage in political action in support of reconciliation. Adapted from the source document.

AbstractIntroductionDespite the widely recognized ethical and practical benefits of community engagement in HIV research, epistemic injustice persists within the field. Namely, the knowledge held by communities disproportionately affected by HIV is systematically afforded less credibility than that of more privileged academic researchers. In order to illustrate what this looks like in practice, we synthesized the extent of reporting on community engagement within recent high‐impact HIV intervention research papers. However, we also posit that the HIV research sector has the potential to devise and showcase world‐leading examples of equitable research‐community partnerships and suggest actionable key steps to achieving this goal.DiscussionIn the absence of reporting requirements within the publishing process, it is difficult to infer whether and how the community have been consulted in the design, implementation, analysis and/or interpretation of findings. As an illustrative exercise, we offer a rapid synthesis of the extent of reporting on community engagement in HIV research from 2017 to 2019, which highlighted sporadic and very low rates of reporting of community engagement in recent high‐impact HIV intervention studies. Of note is that none of the included studies reported on community engagement through all stages of the research process. There were also discrepancies in how community involvement was reported. We provide three actionable recommendations to enhance reporting on community engagement in HIV research: (1) community‐led organizations, researchers and scientific journals should band together to develop, publish and require adherence to standardized guidelines for reporting on community involvement in HIV research; (2) research funders should (continue to) require details about how relevant communities have been engaged prior to the submission of funding requests; and (3) researchers should take proactive measures to describe their engagement with community organizations in a clear and transparent manner.ConclusionsThere is a clear and urgent need for guidelines that facilitate transparent and consistent reporting on community engagement in HIV intervention research. Without standardized reporting requirements and accountability mechanisms within the research sector, the extent of meaningful community engagement cannot be established and may remain a catchphrase rather than reality.

This paper argues that Honneth's theory of recognition opens promising venues for exploring the role of emotion in politics, particularly when issues of injustice are at stake. While endorsing Honneth's view that 'feelings of injustice' are an important source for intelligibility of injustice, and that disadvantaged individuals need to build a 'shared interpretative framework' in struggles for recognition, this article contends that a more nuanced account of discursive justification is required to deal with dissent and moral disagreement. As a response to this problem, we suggest that Honneth's approach of subjective reaction to injury as violation of conditions to practical identity can be brought together with notions of discursive justification in the Habermasian fashion. Through an empirically based analysis – using storytelling of deaf people gathered in two virtual environments: (a) the website of the main Brazilian organization for deaf persons (FENEIS), and (b) Orkut, an online social network – this paper evinces that subjects not only articulate feelings of injustice or claims for recognition in everyday experience, but also usually engage in interpretation, judgment and justification of such claims. Results show that Honneth's theory of recognition, when articulated with a notion of discursive justification, can better equip scholars concerned with practices that aim to overcome injustice.

Recent legal reforms in Mexico demonstrate that, it, like many other countries, still relies on anunderstanding of development as economic growth in order to justify social policies. The widespreadsocial costs of this framework, however, demand now more than ever before a framework of socialjustice that can counteract the justification and legitimisation of social policies solely based on sucha view of development. While there is a strong demand for social justice to inform political action, inrecent years, ideal theories of justice have also come under severe criticism due to their (apparent)lack of practical policy relevance. This paper departs from this view and argues that ideal theoriesare essential for the reduction of injustice in the present but that it is necessary to reconcile andcomplement ideal and non-ideal approaches to justice. The paper takes Rawls's Theory of Justice andSen's Idea of Justice as illustrations of my argument. In the light of the labour reform in Mexico, thispaper, however, argues that both ideal and non-ideal conceptions of justice are necessary but arestill insufficient in reducing injustice. Without a dynamic understanding of injustice and how it isreproduced, approaches to social justice would remain transcendental and, thus, their effectiveapplicability in the real world is highly compromised. This implies the need to go beyond the usualall-purpose conceptions of justice (whether ideal or non-ideal) and establish what the paper calls a'multi-level' conception of justice to effectively inform social policies and reduce injustice 'in the realworld'.

Despite the considerable research to investigate the influence of organizational injustice on employees' counterproductive work behaviors (CWB), relatively little attention has been paid to the role of moral identity. In the present study, we posit that people's moral identity serves as a buffering factor between organizational injustice and CWB among Chinese public servants. Consistent with the hypotheses, survey results showed that organizational justice and moral identity interacted to influence Chinese public servants' CWB. Specifically, when the moral identity of Chinese public servants was low, the negative correlation between organizational justice and CWB was more pronounced. Theoretical implications to the moral identity and organizational injustice literature are discussed, as well as the practical implications and suggestions for future research.

1. Introduction -- 2. Epistemic injustice: Racially marginalised adult survivors of child sexual abuse -- 3. Understanding the experiences of British South Asian male survivors of child sexual abuse -- 4. Maternal Mimesis: The impact of intersectional abuse on African-Caribbean British maternal responses to 'tellings' of child sexual abuse by daughters -- 5. 'Preserving what for whom?': Female victims' perspectives on the silence behind sexual abuse in Britain's South Asian communities -- 6. Survivors speak up: Improving police responses to sexual abuse cases in Black and racially minoritised communities -- 7. Institutional responses to child sexual abuse in ethnic minority communities -- 8. Addressing harmful sexual behaviours among children and young people: Definitional and regulatory tensions -- 9. He didn't want any of that: Considerations in the study and theorization of Black boys' sexual victimization in the United States -- 10. Child sexual abuse in Latinx populations in the United States: An examination of cultural influences -- 11. Truth, trauma and healing: Stories of Aboriginal survivors of child sexual abuse in out-of-home care -- 12. The blurred line: Balancing the treatment of personality disorders, personal trauma, and cultural trauma among individuals who have sexually offended -- 13. "Pussy power"? Reflecting on research practice with Aboriginal and/or Torres Strait Islander men who have offended sexually.

Based on a sociological research, the author of this article aims to identify the beliefs and the attitudes of a group of BA and MA students enrolled in university programs of Juridical Science, regarding their apprehension of the principles of justice - as the central value of the Romanian judicial system. This would contribute to the implementation of justice in the actual Romanian economic, political, and judicial structure. The data analysis provides the necessary information for comprehending the extensions of justice and injustice within the specific social context. A real distance between reality and the political doctrines, and the classical and post-modern philosophical theories of justice as well can be noticed. The resulting conclusions could provide solid settings in order to develop a number of strategies/public policies to shape a more honest society.

A silent revolution is underway, initiated by social entrepreneurs, pragmatist visionaries who are challenging prevalent business motives and methods to invent market-based solutions to eradicate social injustice. Yet, many fail to succeed and reach real scale, and there are few books that question why or offer real practical solutions to this predicament. Based on original research, the authors uncover why impressive solutions fail to scale up. This book is filled with international case studies of what can be done "within the system", and augmented by the argument that the traditional division between "for profit" business that creates economic wealth and the "not for profit" public and social sectors is breaking down. It examines the solutions that work in some critical areas such as access to energy, safe drinking water, housing and financial services, as well as what can be done to get these innovations out of the lab and into the plant

Primarily developed within political philosophy, comprehensive theories of justice are often considered abstract and transcendental for sociological, political, or economic applications and thus, often require further conceptual and analytical clarifications. This need is apparent in recognition theory, a contemporary theory of justice pioneered by Axel Honneth. In it, he underlines the importance of recognition in intersubjective and mutual relations with significant others, legal institutions, and wider society, the denial of which leads to particular forms of injustice, conceptualised as moral injuries. To overcome the functional weakness inherent in recognition theory's relatively abstract nature, this article clarifies the distinction between its "space" and "object" of evaluation to advance its practical usefulness in assessing disadvantage. In doing so, it first examines the theory of recognition as well as the concept of moral injury and addresses issues researchers and practitioners need to be attentive to concerning the categorisation of the good, the promise of recognition, and the pressing problem of unwarranted claims. Having taken these clusters of concerns into account, this article identifies (1) deformative identity formation, (2) invisibilisation, and (3) stigmatization as morally injurious acts and proposes three dimensions of evaluation, namely physical integrity, moral accountability, and personal autonomy, upon which certain forms of injustices that disadvantaged individuals or groups experience can be assessed within the normative framework of the theory of recognition.

While optimism – a cognitive disposition that involves positive beliefs about the future – is a strong predictor of wellbeing at work, we know little about its role in how people experience and respond to injustice at work. In other words, does optimism mitigate or exacerbate the experience of workplace injustice? This is an important practical question because optimism is a promising avenue for interventions. Taking an affective events perspective, we expect that daily events of peer injustice trigger affective reactions, and that the degree of trait optimism will influence the strength of these affective reactions. Thus, we develop two competing predictions. The reverse buffer hypothesis, which suggests that optimists' heightened expectations lead to increased disappointment and hence more negative emotions in the face of injustice, and the buffer hypothesis, which suggests that optimists' better use of coping strategies allows them to experience less negative emotions. In a 10-day diary study with 251 employees, we find support for the buffer hypothesis of optimism on peer injustice experiences: those higher in optimism reported fewer negative emotions and lower levels of sleep problems the night following such experiences. Our findings illustrate how cognitive and emotional mechanisms interact in predicting reactions to injustice, particularly sleep problems.

Different trends and European and Latin American traditions have advanced in theelaboration of a critical theory that elucidates theoretical-practical questions thatrefer to the links between social suffering and experiences of injustice. For thesethinkers, a theory of recognition and justice requires discussing the way in whicheconomic, political and cultural power —asymmetrically distributed— generatesforms of contempt and negative experiences and suffering in many subjects andcommunities. In this endeavor, Emmanuel Renault's theory of recognition standsout, and especially the contribution to the psychosocial study of "experiences ofinjustice", which we are going to describe through different concepts that allowthem to be broken down and explained, at the same time that we will point outtheir limits and emancipatory potentialities. We will analyze this approach tonegative experiences in a dialogue with the Frankfurt proposals also present incurrent critical thinking. ; Distintas corrientes y tradiciones europeas y latinoamericanas han avanzado en laelaboración de una teoría crítica que elucide cuestiones teórico-prácticas referentesa los vínculos entre sufrimientos sociales y experiencias de injusticia. Para estospensadores, abordar una teoría del reconocimiento y de la justicia requiere discutirsobre el modo en que el poder económico, político y cultural —distribuidoasimétricamente— genera formas de menosprecio, experiencias negativas ysufrimientos en muchos sujetos y colectividades. En tal empeño destaca la teoríadel reconocimiento de Emmanuel Renault, y en especial el aporte al estudiopsicosocial de las "experiencias de injusticias", las cuales se van a describir en esteestudio a través de diferentes conceptos que permiten descomponerlas yexplicarlas, al mismo tiempo que señalaremos sus límites y potencialidadesemancipadoras. Dicho enfoque de las experiencias negativas se analizará en undiálogo con los planteamientos frankfurtianos que también están presentes en elpensamiento crítico actual.

This remarkable book tackles child sexual abuse and exploitation, arguing that blame and accountability belong to its perpetrators. It draws on thematic content analysis and autoethnographic principles and is methodologically novel in utilising the poetry of the first author, written in childhood, as primary data. An important international educational and practical resource, it should be on the shelves of university libraries, informing courses in social work, criminology, health and qualitative inquiry. It is also a much needed knowledge resource for abuse survivors and their advocates, remedying what the moral philosopher Miranda Fricker calls "hermeneutic injustice": abused people lacking the knowledge and vocabulary to adequately make sense of their experiences.

Aunque la' "raza", esto es, las representaciones y clasificaciones raciales, ha constituido un rasgo estructural fundamental de la vida política a lo largo del período moderno, no ha sido incorporada de manera sistemática en la teoría política normativa que domina la filosofía angloamericana- en la forma en que lo hizo con la "clase" a finales del siglo XIX y en que ha tratado de hacerlo recientemente con el "género" y la "cultura". Un análisis detallado de la influyente distinción de Jolm Rawls entre teoría "ideal" y ''no-ideal" apunta a un diagnóstico del problema y sugiere una cura: una forma de teoría crítica que combine los fines constructivos y reconstructivos de la teoría normativa con los fines interpretativos y explicativos de los estudios de base empírica y con los fines prácticos de la crítica social y política. ; Although "race", i.e. racial representations and classifications, has been a major structural feature of political life throughout the modern period, the normative political theory that dominates Anglo-American political philosophy has not systematically incorporated it as such — in the way that it did "class" in the late nineteenth century and has recently attempted to do with "gender" and "culture." A close analysis of John Rawls's influential distinction between "ideal" and "non-ideal" theory points to a diagnosis of the problem and suggests a cure: a form of critical theory that combines the constructive and reconstructive aims of normative theory with the interpretive and explanatory aims of empirically based studies and withthe practical aims of social and political critique.

Justice is the ideal of human social life which can bestow the society order and stability and open up the way of sublimity. Resorting to the justice mechanisms, a peaceful collective community together with balance and equilibrium of different interests and conflicting wills become possible. Here the issue is the establishment of role of distributive justice in balance of general affairs of society along with acceptance of the notion of equal distribution of facilities, resources, rights and wealth among all people without any bias and prejudice and just because of intrinsic generosity of human kind in the first place, and establishment of the system of redistribution of resources for removing any practical injustice in society in the second place. Applying such theory has a direct relation with the preserving of the fundamental human rights through which the rights are distributed according to the being human and capabilities and virtues within a fair competition and in this way the threats to the fundamental human rights are decreased. The right of keeping a healthy environment can also be guaranteed under this theory.