'We do not have to be vicious, competitive, or managerial'

Akwugo Emejulu discusses changes to 'collective public politics' – including the third sector, activism, community development and political and union campaigning – alongside Black feminist activism, her own intellectual development, and institutional racism at British universities. In these right-wing times, she argues 'we need people in lot of different kinds of spaces and places to take back power'. She outlines the consequences of the defeat of the left since the 1980s and the rise of neoliberal technocratic managerialism in the third sector: how it put already-vulnerable people further at risk and destabilised the political power of NGOS. More recently there has been a surge of interest in political education and in campaigning on 'the bigger political picture' amongst community activists. We need a far more expansive conception of 'activism': for more attention to be given to its role in everyday life, its intersectionality and its sustainability. To do this, and to foreground the diverse contributions of women of colour activists, is to address and redress the 'raceless discussions of the white left'. The interview concludes by considering academia in a neoliberal climate. 'We do not have to be vicious, competitive, or managerial', she says: all academics need to behave well at every level to change institutional racism

Marine Macroalgal Diversity Assessment of Saba Bank, Netherlands Antilles

Background: Located in the Dutch Windward Islands, Saba Bank is a flat-topped seamount (20–45 m deep in the shallower regions). The primary goals of the survey were to improve knowledge of biodiversity for one of the world’s most significant, but little-known, seamounts and to increase basic data and analyses to promote the development of an improved management plan. Methodology/Principal Findings: Our team of three divers used scuba to collect algal samples to depths of 50 m at 17 dive sites. Over 360 macrophyte specimens (12 putative new species) were collected, more than 1,000 photographs were taken in truly exceptional habitats, and three astonishing new seaweed community types were discovered. These included: (1) ‘‘Field of Greens’ ’ (N 17u30.6209, W63u27.7079) dominated by green seaweeds as well as some filamentous reds, (2) ‘‘Brown Town’ ’ (N 17u28.0279, W63u14.9449) dominated by large brown algae, and (3) ‘‘Seaweed City’ ’ (N 17u26.4859, W63u16.8509) with a diversity of spectacular fleshy red algae. Conclusions/Significance: Dives to 30 m in the more two-dimensional interior habitats revealed particularly robust specimens of algae typical of shallower seagrass beds, but here in the total absence of any seagrasses (seagrasses generally do not grow below 20 m). Our preliminary estimate of the number of total seaweed species on Saba Bank ranges from a minimum of 150 to 200. Few filamentous and thin sheet forms indicative of stressed or physically disturbed environments were observed. A more precise number still awaits further microscopic and molecular examinations in the laboratory. The expedition, while intensive, has only scratched the surface of this unique submerged seamount/atoll

An anatomy of carewashing: corporate branding and the commodification of care during Covid-19

This article defines ‘carewashing’ as commercial branding strategies which commodify care and attempt to increase corporate profit, and provides the first theorisation and historicization of the term. The first section of the article situates ‘carewashing’ in relation to longer-term strategies of corporate ‘social responsibility’ and cause-related marketing. The second shows how established corporate practices are being reinvented in an era of Covid-19 and amidst profound neoliberal instability. The third section focuses on specific examples of contemporary carewashing, showing their variation and pinpointing three tendencies: ‘opportunistic branding’; ‘community resourcing’; and ‘reputational steamrolling’. The concluding section argues that carewashing also needs to be understood as a political act which is involved in wider social struggles. It argues that in the Gramscian sense carewashing is part of a ‘passive revolution’ in that it is attempting to claim and demarcate the realm of care for corporate capitalism and against social democracy

Engaging research ethics committees to develop an ethics and governance framework for best practices in genomic research and biobanking in Africa: the H3Africa model [Commentary]

In the past decade, there has been an increase in genomic research and biobanking activities in Africa. Research initiatives such as the Human Heredity and Health in Africa (H3Africa) Consortium are contributing to the development of scientific capacity and infrastructure to support these studies on the continent. Despite this growth, genomic research and biobanking have raised important ethical challenges for key research stakeholders, including members of research ethics committees. One of these is the limited ethical and regulatory frameworks to guide the review and conduct of genomic studies, particularly in Africa. This paper is a reflection on a series of consultative activities with research ethics committees in Africa which informed the development of an ethics and governance framework for best practices in genomic research and biobanking in Africa. The paper highlights the engagement process and the lessoned learned

Mothers behaving badly: chaotic hedonism and the crisis of neoliberal social reproduction

This article focuses on the significance of the plethora of representations of mothers ‘behaving badly’ in contemporary anglophone media texts, including the films Bad Moms, Fun Mom Dinner and Bad Mom’s Christmas, the book and online cartoons Hurrah for Gin and the recent TV comedy dramas Motherland, The Let Down and Catastrophe. All these media texts include representations of, first, mothers in the midst of highly chaotic everyday spaces where any smooth routine of domesticity is conspicuous by its absence; and second, mothers behaving hedonistically, usually through drinking and partying, behaviour that is more conventionally associated with men or women without children. After identifying the social type of the mother behaving badly (MBB), the article locates and analyses it in relation to several different social and cultural contexts. These contexts are: a neoliberal crisis in social reproduction marked by inequality and overwork; the continual if contested role of women as ‘foundation parents’; and the negotiation of longer-term discourses of female hedonism. The title gestures towards a popular British sitcom of the 1990s, Men Behaving Badly, which popularized the idea of the ‘new lad’; and this article suggests that the new lad’s counterpart, the ladette, is mutating into the mother behaving badly, or the ‘lad mom’. Asking what work this figure does now, in a later neoliberal context, it argues that the mother behaving badly is simultaneously indicative of a widening and liberating range of maternal subject positions and symptomatic of a profound contemporary crisis in social reproduction. By focusing on the classed and racialised dynamics of the MBB – by examining who exactly is permitted to be hedonistic, and how – and by considering the MBB’s limited and partial imagining of progressive social change, the article concludes by emphasizing the urgency of creating more connections between such discourses and ‘parents behaving politically’

Evolving perspectives on broad consent for genomics research and biobanking in Africa. Report of the Second H3Africa Ethics Consultation Meeting, 11 May 2015.

A report on the Second H3Africa Ethics Consultation Meeting, which was held in Livingstone, Zambia on 11 May 2015. The meeting demonstrated considerable evolution by African Research Ethics Committees on thinking about broad consent as a consent option for genomics research and biobanking. The meeting concluded with a call for broader engagement with policy makers across the continent in order to help these recognise the need for guidance and regulation where these do not exist and to explore harmonisation where appropriate and possible

Tools to build consensus and accelerate clinical translation of intraoperative fluorescence imaging

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From carewashing to radical care: the discursive explosions of care during Covid-19

Care, in all its permutations, is the buzzword of the moment, its meanings draining away in its constant evocation. Here, we briefly expand on older and newer meanings of care in the wake of Covid-19. These include the increasingly blurred boundaries between what has been traditionally understood as “care work” versus “essential work”; desperate attempts by corporations to promote themselves as ‘caring’; and the adoption of reactionary rather than progressive models of ‘care’ by populist leaders such as Trump, Johnson, and Bolsonaro. We then argue that we are in urgent need of a politics that recognises our mutual interdependence and vulnerability. Rejecting the extensive carelessness so evident today, our model of ‘universal care’ calls for inventive forms of collective care at every scale of life. We envisage a world in which genuine care is everywhere —from our most intimate ties to our relationship with the planet itself

Conviviality and Parallax in David Olusoga’s Black and British: A Forgotten History

Through examining the BBC television series, Black and British: A Forgotten History, written and presented by the historian David Olusoga, and in extending Paul Gilroy’s assertion that the everyday, banality of living with difference is now an ordinary part of British life, this article considers how Olusoga’s historicization of the black British experience reflects a convivial rendering of UK multiculture. In particular, when used alongside Žižek’s notion of parallax, it is argued that understandings of convivial culture can be supported by a historical importance that deliberately ‘shocks’ and, subsequently dislodges, popular interpretations of the UK’s ‘white past’. Notably, it is parallax which puts antagonism, strangeness and ambivalence at the heart of contemporary depictions of convivial Britain, with the UK’s cultural differences located in the ‘gaps’ and tensions which characterize both its past and present. These differences should not be feared but, as a characteristic part of our convivial culture, should be supplemented with historical analyses that highlight but, also, undermine, the significance of cultural differences in the present. Consequently, it is suggested that if the spontaneity of conviviality is to encourage openness, then, understandings of multiculturalism need to go beyond reification in order to challenge our understandings of the past. Here, examples of ‘alterity’ are neither ‘new’ nor ‘contemporary’ but, instead, constitute a fundamental part of the nation’s history: of the ‘gap’ made visible in transiting past and present