As a way forward, the government should consider implying risk indicators for the Act’s reporting threshold, imposing penalties or sanctions, emphasising collaboration initiatives to work as ‘one’, and embedding mandatory human rights due diligence to the Act’s framework.

Inquiry: How can you play a role as a caring society to help reduce the modern slavery issue?

Previous research studies on sustainable consumer behaviour have primarily focused on the ‘consumer’ behavioural changes, adapting linear modes such as ‘attitude-behaviour-choice’ theories. These studies’ focal point was the consumer as the ‘actor’ and ignored the ‘act’ (Welch, 2016). Therefore, recent studies on sustainability have moved away from this conventional approach and started to explore ‘practice’ (Shove, 2010; Shove & Spurling, 2013). The present study, therefore, will be built on the ‘social practices theory’ (SPT) that primarily focuses on consumer’s everyday actions and their transformations. Even though many emerging studies used SPT, there is a scant understanding of how the consumers’ continuous engagement with society could encourage sustainable practices (Geels, 2020; Huttunen et al., 2021), specifically regarding mobility. Therefore, the present study aims to identify whether societal engagement acts as a driving force in encouraging sustainable mobility practices.

To promote sustainable disposal of garments and reduce textile waste sent to landfills, all fashion supply chain agents must collaborate and understand how Australians dispose of their garments. Communication messages tailored towards consumers and government policy reforms are crucial for encouraging consumers to recycle and reuse their end-of-life garments. The government should provide initiatives such as funding and policy changes to improve the sustainable disposal of garments at their end-of-life cycle, reduce post-consumer textile waste sent to landfill, and close the supply chain loop.

Inquiry: What solutions can you use as a consumer that could help reduce the post-consumer textile waste issue?

A participatory worldview sees that order and energy are complimentary opposites from which the infinite and transformative arises.  But in a materialistic worldview, order is sovereign, and energy is demonised.  The regime of order, whose personification in my poem is the ironically named ‘Fair Queen’, pretends that its finite constructions – financial stability and fairness – are, and will provide, the infinite.  But the denial of the infinite inevitably locks the system into a cycle of scarcity, causing the ‘Fair Queen’ to sacrifice others to keep herself stable.

The Fair Queen of the Stable

“Get rid!”, they squeal

Hot collars as

Financial crisis rolls in.

We’ve taken you over!

Don’t like your kids!

The wolves knocking at our door!

The old father leaves

Sensible subjectivity .

The pantheon

Of prudence

Follows his ghost.

A new regime of ‘fair’

A howling step-aunt

And her collection of ghouls

Sit around the paper

That now serves

As cardinal hinge

Between heaven and hell.

How can we wrangle

To meet our objectives?

The Queen of Safe

Interrogates the Rex of Lex

Subjectivity our mode!

Clauses our weapon!

The stable our goal!

The shepherds

Watch their flocks.

But the stars muffled

The kings absent.

As the locks click

Into place,

The clause-wolves

Enjoy the torture

And blameless victory

The spoils already theirs.

The children scream

As their paper guardians flutter.

Regal experts march in.

Humiliating games

Set up to fail.

Fire sale.

Land grab.

Souls and hearts

Crushed

As the Queen of the Stable-Fair

Watches on.