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As Industry 4.0 will greatly challenge employee mental workload (MWL), research on objective wearable MWL-monitoring is in high demand. However, numerous research lines validating such technology might become redundant when employees eventually object to its implementation. In a pilot study, we manipulated two ways in which employees might perceive MWL-monitoring initiatives. We found that framing the technology in terms of serving intrinsic goals (e.g., improving health) together with an autonomy-supportive context (e.g., allowing discussion) yields higher user acceptability when compared to framing in terms of extrinsic goals (e.g., increasing productivity) together with a controlling context (e.g., mandating use). User acceptability still panned out neutral in case of the former, however - feeding into our own and suggested future work.
The British educated classes have long worried and fantasized about working-class religious belief and unbelief. Anglican churchmen feared Methodist “enthusiasm” in the eighteenth century, radicalism in the aftermath of the French Revolution, and urban, industrial irreligion after the 1851 Religious Census on churchgoing. In a mirror image of these old anxieties, most labour historians have wished away Christianity in the twentieth century. The long-standing shared socialist teleology of Marxists and Fabians leads to the modern, socialist labour movement. In this Marxian take on secularization theory, a new, more cohesive proletariat or singular “working class” forms, with an anti-capitalist, “socialist” consciousness reflected in the political, trade union, and co-operative institutions of the “labour movement”. Suddenly, economic, social, and political history find a single, unified subject. At the level of belief, socialism displaces those old Victorian pretenders for working-class hearts and minds: conservatism, liberalism, and Christianity. Sometime between 1914 and 1918, the Christian religion disappears from ordinary lives, as in Selina Todd's recent, The People, where popular religious faith is barely worth talking about.
Australia’s laid-back, sun-drenched beach lifestyle has been a celebrated and prominent part of its official popular culture for nigh on a century, and the images and motifs associated with this culture have become hallmarks of the country’s collective identity. Though these representations tend towards stereotype, for many Australians the idea of a summer holiday at the beach is one that is intensely personal and romanticised – its image is not at all urbanised. As Douglas Booth observed, for Australians the beach has become a ‘sanctuary at which to abandon cares – a place to let down one’s hair, remove one’s clothes […] a paradise where one could laze in peace, free from guilt, drifting between the hot sand and the warm sea, and seek romance’.1 Beach holidays became popular in the interwar years of the twentieth century, but the most intense burst of activity – both in touristic promotion and in the development of tourism infrastructure – accompanied the postwar economic boom, when family incomes were able to meet the cost of a car and, increasingly, a cheap block of land by the beach upon which a holiday home could be erected with thrift and haste. In subtropical southeast Queensland, the postwar beach holiday became the hallmark of the state’s burgeoning tourism industry; the state’s southeast coastline in particular benefiting from its warm climate and proximity to the capital, Brisbane. It was here – along the evocatively named Gold Coast (to Brisbane’s south) and Sunshine Coast (to its north)  – that many families experienced their first taste of what is now widely celebrated as the beach lifestyle . As one reflection has it:
In the era before motels and resorts, a holiday at the Gold and Sunshine coasts usually meant either pitching a tent and camping by the beach or staying in a simple cottage owned by family or friends […] Simplicity, informality, individuality […] were the hallmarks of these humble places.2
Permaculture is an international sustainability movement and agroecological design system. Using ecological management practices and locally-adapted solutions, permaculture claims to benefit several ecosystem services including provisioning of diverse crop yields, regulating hydrological cycles and soil quality, supporting wildlife conservation, and biocontrol of pests, weeds and diseases. Despite limited attention by the academic community, grassroots permaculture adoption has been reported in at least 45 countries worldwide thus creating a unique opportunity for in-situ research. This study characterized plant communities on ten applied permaculture farms and found that independent adopters consistently implemented predominately perennial species (73% of species richness), polycultures (mean 42 crop species per site), and zone design. These practices resulted in commercial farms characterized by perennialization, crop diversification, landscape heterogeneity and nature conservation. Grassroots adopters were remarkably consistent in their interpretation and application of an unregulated agricultural model suggesting that such movements may exert considerable influence over local agroecological transitions. While this characterization does not provide an exhaustive depiction of applied permaculture, it is recommended that future research acknowledge these traits as a minimum for study designs investigating the effects of permaculture management on ecosystem function.
From 1973 to 1987, Volkswagen's (VW) 140,000 hectare 'pioneer' cattle ranch on the Amazon frontier laid bare the limits of capitalist development. These limits were not only economic, with the core management of a multinational company engaged in the 'integration' of an extreme world periphery, but they were also legal and ethical, with the involvement of indentured labor and massive forest burning. Its physical limits were exposed by an unpredictable ecosystem refusing to submit to VW's technological arsenal. Antoine Acker reveals how the VW ranch, a major project supported by the Brazilian military dictatorship, was planned, negotiated, and eventually undone by the intervention of internationally connected actors and events.