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This chapter came about, after five years of working with the Ngadjuri community on speculative student cultural centre designs. Ideation for those conversations and studio-based interactions, in addition to time and cultural tours spent on Country, revealed a variety of opinions and hopes that exist within the Ngadjuri community for a place to celebrate their cultural heritage. This heritage has an incredible history, and the idea of a cultural centre has been topical since the late Uncle Vince Copley Senior worked with other Ngadjuri community members such as Robert Rigney, on Country and in an advocacy role for Ngadjuri more than 30 years ago. This series of yarnings from a two-part transcription process re-awakens those desires of Elders now passed. The transcriptions are complemented with literature around yarning as a research methodology that delivers current, immediate, and insightful personal thoughts, although only as personal as the lead yarner wishes to share. In addition, the literature contextualises the key themes of which the yarnings divulge. Research has indicated how yarning interactions and interrelationships create a unique dynamic between the researcher and the community members. It is these rich experiences where knowledge is shared in a two-way exchange that is noteworthy for the galleries, libraries, archives, and museums [GLAM] sector. GLAM sector priorities must implement policy to pursue future Indigenisation of their epistemological methods and ontological systems. To address any future data curation of Ngadjuri cultural heritage materials on Country or in GLAM, hearing the personal stories and desires seemed timely and necessary.

With the COVID-19 pandemic introducing social distancing measures around the world, how we conceptualise and experience intimacy has significantly and suddenly shifted. Intimate moments such as funerals, weddings and the nurturing of everyday relationships have unfolded over video calls, and digitally mediated contact has been granted, for many, greater importance. At the same time, who we can be close to, and the conditions of this closeness have come under intense scrutiny as we become aware of how bodily proximity and bodily performances such as breathing are implicated in the spread of the virus. With this awareness comes a renewed intimacy with seemingly mundane bodily gestures and performances such as breath – and with the ways in which we are always entangled with those around us. In this chapter, we examine intimacy in a post-COVID future through the themes of proximity, breath and mediation. While intimacy is often conceptualised as occurring only between human subjects, we contribute to a more expansive understanding of intimacy that can account for the closeness and familiarity we feel with non-human objects. We argue that our social worlds are layered with familiar objects that facilitate our everyday encounters – a facemask or Zoom interface – and we argue that conceptualising intimacy must account for these entanglements.

Country and cultural heritage are inextricably linked for First Nations peoples. This chapter explores those relationships in the context of repatriating cultural heritage materials back to Country and conceptualising a place for its ‘awakening’ for the Ngadjuri community of Mid-North South Australia. These materials in the context of this book ‘interpreted’ as a form of data curation, requiring potentially unique information systems designs to achieve accessibility, recoverability, and durability in remote communities with limited internet and mobile phone coverage. On the other hand, it is critically important to note, that the processes, challenges and repatriation of culturally sensitive materials and remains, are dependant here on the limitations of language. The reference to the notion of ‘data’ as a descriptor, and an inadequate term on some level, does not, and is not intended to, diminish any of their cultural significance and gravity. These are challenges that are worth the intellectual and technological investment to realise a return to Country for generationally displaced peoples and their cultural property that also needs to make it home.

Action learning is a term that is used with a wide range of meanings: from an equivalent term for experiential learning to a philosophy of learning. This chapter takes the latter position and focuses on action learning as a scholarly activity. The chapter has two main sections. In the first part the breadth and depth of action learning is introduced: its variations and applications are discussed. The second part explores how action learning is at the cutting edge of engaging practitioners in real change and at the development of scholar–practitioners and actionable knowledge of how organizations change, how it offers a modality of an action-oriented approach to inquiry that accords with contemporary paradigms of useful and relevant research, its contribution to organization and management theory comes through how critical action learning engages with issues of power and social relations and through its critique of management education.