All children need permanent and secure homes in which they can explore their identities and evolve as human beings, citizens, and family members, and within which can they have a sense of security, continuity, stability, and belonging. There are approximately 4500 children of Muslim heritage in the care system in England and Wales, and this number is increasing. Using case studies that emerged from qualitative fieldwork, this article examines the role and impact of religion on children’s journeys through the care system, particularly in foster care. This article concludes that irrespective of the level of engagement Muslim heritage children in the care system have with their religious heritage, Islam has an enduring impact on how they perceive their identities. As a result, there is a pressing need for social workers and foster carers who care for these children to gain greater insights into Islam and Muslim culture. Such insights and understandings will help children settle faster and form stronger bonds of attachment with their foster carers, and in the long term, this will enhance life outcomes for these children.

Despite the increasing prevalence of artificial intelligence (AI) ethics frameworks, the practical application of these frameworks in industrial settings remains limited. This limitation is further augmented in energy systems by the complexity of systems composition and systems operation for energy generation, distribution, and supply. The primary reason for this limitation is the gap between the conceptual notion of ethics principles and the technical performance of AI applications in energy systems. For instance, trust is featured prominently in ethics frameworks but pertains to limited relevance for the robust operation of a smart grid. In this paper, we propose a lifecycle approach for AI ethics that aims to address this gap. The proposed approach consists of four phases: design, development, operation, and evaluation. All four phases are supported by a central AI ethics repository that gathers and integrates the primary and secondary dimensions of ethical practice, including reliability, safety, and trustworthiness, from design through to evaluation. This lifecycle approach is closely aligned with the operational lifecycle of energy systems, from design and production through to use, maintenance, repair, and overhaul, followed by shutdown, recycling, and replacement. Across these lifecycle stages, an energy system engages with numerous human stakeholders, directly with designers, engineers, users, trainers, operators, and maintenance technicians, as well as indirectly with managers, owners, policymakers, and community groups. This lifecycle approach is empirically evaluated in the complex energy system of a multi-campus tertiary education institution where the alignment between ethics and technical performance, as well as the human-centric application of AI, are demonstrated.

In 2014, in order to improve outcomes for children from ethnic minority backgrounds and to speed up the adoption process, the UK government changed the Children and Families Act. The legal requirement on adoption agencies to consider ethnicity in the decision around ‘matching’ was removed, thus clearing the way for transracial placements. This article interrogates the impact of the change in law on social work practice around adoption, using the experiences of diverse Muslim-heritage children as a case study. Grounded in the sociology of religion, the findings presented here are based on semi-structured qualitative interviews (n = 28) with those involved in the care of Muslim-heritage children. In discussing qualitative findings, all adopters and prospective adopters interviewed in this research insisted on adopting children who ‘look like them’, and social workers continued to look for the ‘best’ possible matches. Children from minoritised backgrounds continue to wait for long periods before finding permanent homes. Our evidence raises questions about the efficacy of policy guidance. Based on this evidence we conclude that greater strategizing is needed around the recruitment of adopters from diverse backgrounds.

In October 2018, the Prophet Russell M. Nelson informed members of the Church of Jesus Christ of Latter-day Saints that the Church teaching curriculum would shift focus away from lessons taught on Sunday. Instead, members were now asked to engage with ‘home-centred, church-supported’ religious instruction using the Church materials ‘Come, Follow Me’. In a religion where Church leaders still defend the idealised family structure of a stay-at-home mother and a father as the provider, the renewed emphasis on the domestic sphere as the site for Church teaching could also reinforce traditional Mormon gender roles. This article draws upon the lived religion of Latter-day Saint women in Sweden, Greece and England to understand how they negotiate gender in their homes. Looking at the implementation of ‘Come, Follow Me’ of sacralising of the home as a gendered practice, there appears to be a reinforcing of the primacy of the domestic space in the reproduction of religious practices and doctrinal instruction. Simultaneously, in conceptualising a gender role, the guardian of the family, I show the ways that European Latter-day Saint women are providing, protecting and nurturing their families. The domestic space then becomes instrumental in providing space for more nuanced, complex gender constructs that accommodate Mormon beliefs, cultural context and secular notions of gender without destabilising the institutional structure.