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The authors report a study of heritage conservation linked to rural small-town regeneration in Aotearoa New Zealand. The purpose of this study is to answer the question: how, with limited local resources, do the residents and administrators of small settlements conserve historic heritage in the processes of rural regeneration?

This research is based on an analysis of physical heritage objects (buildings, artefacts and landscapes), associated regulatory arrangements, archival material, news media reporting, community group newsletters and photography. The authors use the river-side town of Rakaia and its environs in Te Waipounamu/the South Island of Aotearoa New Zealand to answer the research question.

This research found that in a context of limited resources, volunteers, supported by small businesses and local and central government, can contribute positively to the conservation and interpretation of heritage as part of wider rural regeneration activities.

There is only limited writing on the links between heritage conservation, rural regeneration and the development of small towns. To advance the debate, the authors combine ideas about community-led heritage conservation and management with concepts drawn from rural studies, particularly the multifunctional rural space paradigm. This allows us to explore heritage conservation in a context of rapid rural change.

First, this paper aims to identify and discuss the paradoxical relationship between theology and technology. Second, it also demonstrates the urgency of the digitalization of the Church ministry. Third, this paper offers an understanding of technology and theology through the missional perspective of the Church. Fourth, this paper asks the following questions: (1) Can the Church innovate ways of using technology while maintaining the social aspect of the organism? (2) Can organizations migrate to digital technology with adequate technology/human interface to engage innovations? (3) How can organizations renew their products via technological platforms? (4) From a socio-technical perspective on the digital era, can the Church keep abreast of its workforce in a way that provides adequate participative opportunities? and finally, this paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

A thorough search on the subject of techno-theology (TTheo) reveals that there are no scholarly works that offer a conceptual understanding of TTheo. However, TTheo derives an interdisciplinary definition from innovative leadership, socio-religious transformation, transformational leadership, anthropological studies, strategic leadership (and authentic leader AL), scenario thinking/planning, technological disruptions, digital transformation and Church sustainability. There are multiple inferences in the literature on the advantages and disadvantages of technology in human relations (Banks et al., 2016; Dyer, 2011).

Innovation is open-ended. It can take place anywhere and anytime. All it requires are human entities who are creative enough to respond appropriately. The author agrees with Goldsmith that innovation is not limited to a single aspect of any system (Goldsmith et al., 2010, p. xxiv). Innovation can occur anywhere, and there is no limit to it. The only hindrance to innovation is the lack of creative leaders, creative agents of change and an enabling environment to foster change (Teece, 2018, 2010; Bounfour, 2016; Hanna, 2016). While technological innovation is a good development, other factors drive innovation. Technological innovation is not an end by itself. It is a means to an end. And it cannot stand in isolation from other factors that support it. It competes with some external factors which can sustain it or obstruct it.

This paper used the traditional (or narrative), meta-analysis and meta-synthesis methods of literature reviews to study scenario thinking, system thinking, planning and TTheo principles to find a suitable space to redefine and reconstruct the Church’s ministry engagement in a technologically avowed age. This paper is not a technology text, nor does it pose to answer technology questions. Instead, it focuses on the role of technology in Christian ministry.

This paper recommended that the Church redefines its digital transformation perspective by adopting a TTheo that embraces digital materials and hybrid technology in its ministry engagement across the board. This paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

Technology shapes human interactions in a sociopolitical, socioreligious and sociocultural environment (Dyer, 2011; Postman, 2021; McLauhan, 1994, p. 7). As a community of faith, the Church is a segment of the broader cultural environment with a cross-section of people from various works of life and opinions. Language, customs and practice differ significantly from others in every environment. Hence, each setting is unique in multiple ways (Teece, 2018, 2010). The world continues to experience developments in many areas. Due to the symbiotic nature of humans and the environment, cross-breeding and cross-fertilization of ideas are inevitable. As one organization reacts to its unique existence, it indirectly or directly affects another. Hence, while growth may be relative, its impacts are overtly universal.

The term “Techno-theology” is a newcomer in the theological circle. Hence, there are practically little or minimal literature on this subject area. In this paper, the author has written the original concept of the subject matter (TTheo). This paper is part of the ground-breaking research the author is conducting on “Techno-theology.” The author’s PhD research proposal was approved in December 2022. The author’s research focuses on the subject matter of this paper (TTheo). The author also looks forward to leading a deeper conversation among scholars.

This chapter focuses on ways of giving voice to the survivors of institutional abuse and how their contribution can be capitalised in raising community awareness of this phenomenon. The collection of testimonies demonstrates that institutional abuse is a common and widespread phenomenon that in most cases remains unrevealed throughout the life course. The participatory research process we describe is part of an important social and clinical intervention developed in the framework of two projects. The chapter illustrates outputs and outcomes related to disclosure of institutional abuse and its long-term consequences, as well as the meaning and implications of collective trauma. Results confirm the need to promote the voice of survivors to build a new professional and community culture and sensitisation towards children's right to be heard as an essential instrument to prevent and detect institutional ill treatment. Participatory processes can overcome the resistance of individuals, professional communities and politicians to recognising the phenomenon, emphasising institutional responsibilities and the specific effects of a serious form of maltreatment that requires extraordinary and specific interventions in terms of intensity and flexibility. This chapter describes a fieldwork and research experience made possible thanks to a strong alliance with survivors who engaged in a process of reflection and theoretical elaboration that generated both social and clinical impacts.

Perceptions of climate change and its threats to rural communities are among major challenges faced by scientists around the world. A few studies prove that these communities are aware of change in climatic conditions and their impacts on people’s livelihoods. Climate change is usually perceived as increasing warming days, erratic rainfall patterns, ecological variability, biological change and their adverse effects on human beings. This study aims to assess Ga-Dikgale community’s perceptions on climate change and variability.

A qualitative research method was adopted and community members of age 60 and above in GaDikgale community were purposively selected as participants in the study. Data were collected through in-depth interviews, and thematic content analysis was used to analyse data.

The study found that the community perceives climate change and climate variability based on changes in temperature patterns, erratic rainfall patterns, seasonal change, depletion of biodiversity, decline in subsistence crop production, change in water quality and cessation of cultural activities.

The study concludes that community’s perceptions of climate change are largely centred on variations in temperature and rainfall patterns. It has been established that knowledge of climate change in rural communities is of paramount importance in as far as adaptation to climate hazards is concerned.