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The use of “homework”, activities outside of the classroom or session, is widely applied in a range of disciplines including teaching, therapy and training. The argument advanced by advocates is that it provides an opportunity to consolidate knowledge learnt in the classroom and develop mastery in an applied environment. However, the use of homework has not been widely discussed or researched within business coaching, which is a form of personal development. This exploratory study aims to examine whether homework, as a coaching intervention, may enhance the clients' learning experience.

Data were collected from eight early career coaches and eight coaching clients. Not all clients were related to the coaches. Each client had experienced a minimum of three coaching sessions. Interviews were recorded and analysed using thematic analysis. The study explored the use of (1) client-led, (2) coach-led and (3) collaboratively developed homework during the engagements.

The findings indicated that homework is widely used and was perceived to have mixed effects. The positioning of the homework by the coach, including the terminology used to describe the activity, and the type of work can affect the level of engagement and thus the perceived value generated.

This is the first study to explore the nature of “homework” in coaching. More work is needed to better inform the use of “homework” in coaching practice, including the type of work and how this is agreed with different types of clients, for example, should homework be coach, collaborative or client led?

According to the Colombian Labour Ministry, in 2015, 750,000 persons officially worked as household employees. Ninety-eight per cent of these employees are women who tend to live in Bogotá’s (southern) urban fringe and travel to the city’s wealthier north on a daily basis. Yet public transportation in the Colombian capital is subject to stratification. Besides overcrowding and delays, petty crime and sexual harassment, fringe areas remain underserved. Based on ethnographic data, in this chapter, the authors discuss findings from a 3-year research project on female household employees’ subjective experience of space. Specifically, the authors explore their capacity (motility) to be mobile. This perspective breaks with the limits of bounded categories such as ‘urban’, ‘neighbourhood’ or ‘class’, to highlight their situational and spatial mutability. Moreover, an investigation of motility includes people’s potential to move as well as their subjective experiences of mobility. The research shows how gender intersects with local labour regimes and infrastructure to negatively affect women’s mobility. Urban stratification is not only a question of locale of residence and access to services, but importantly (re)produced in the household employees’ subjective experience of their daily commute, which they describe as suffering. In their limited spare time, female household employees abstain from travelling, effectively curbing their active appropriation of urban space. The research thus illuminates how spatial, social and economic dimensions mutually interact to impact on the women’s lives and possibilities.

It's not enough to simply acquire alternative and small‐press materials. They must also be made easily accessible to library users by means of accurate, intelligible, and thorough cataloging.

Scholars have long argued that churches play a critical role in mobilizing communities marginal to the political process, primarily by pooling resources, disseminating information, and providing opportunities for members to develop community networks, leadership, and civic skills. However, recent research suggests that churches only serve as effective mobilizing institutions when they engage in direct political discussion and recruitment. Even so, churches may face economic, legal, and institutional barriers to entering the political sphere, and explicit political speech and action remain rare. Through an analysis of two years of ethnographic fieldwork following faith-based community organizers attempting to recruit Spanish speakers throughout a Catholic Archdiocese into a campaign for immigrant rights, this paper explores the institutional constraints on church political mobilization, and how these are overcome to mobilize one of the most politically marginal groups in the United States today: Hispanic undocumented immigrants and their allies. I argue that scholars of political engagement must look beyond the structural features of organizations to consider the effects of their institutionalized domains and practices. While churches do face institutional barriers to political mobilization, activists who specialize their recruitment strategy to match the institutional practices of the organizations they target can effectively overcome these barriers to mobilize politically alienated populations.

Starting from an event occurring in 2018, I consider burials of abortive remains as a battleground for reproductive governances. Public debate on pregnancy loss is often intertwined with the abortion debate. In Italy this association caused a considerable delay in implementing practices recommended by international guidelines on pregnancy loss. In this essay, I analyse burial regulations and the ways in which they are enforced asking what is at stake when the State, the regions, the Catholic Church, healthcare and cemetery professionals and women undergoing a termination or a pregnancy loss decide what to do with bodily remains. What is the meaning of these peculiar dead bodies? How are they publicly named? What are the effects of the actions performed on fetal remains over the lived experiences of women and couples with different reproductive histories? Who has the right to make decisions over these peculiar bodies and relationships?

Based on a long-term ethnography on abortion and pregnancy loss in Italy, I explore the inherent complexity of these questions, arguing that burial practices conflict with abortion rights when they signify the body unequivocally, separating it from social and intimate relationships, fixing its identity and determining the conditions for its recognition. Human flesh, sociologically understood (Memmi, 2014), is both material and symbolic: a fluctuating reality that takes on different meanings and affects over time within relationships.

This paper aims to seek to provide a more comprehensive view of the determinants of experienced well-being by incorporating personal characteristics suggested to be significant predictors of global well-being, such as income, materialism, religiosity, community mindedness and sleep quality (Diener et al., 1999; Frey and Stutzer, 2002), as well as time-use activities (Kahneman and Krueger, 2006) and contextual elements, such as day of the week (Csikszentmihalyi and Hunter, 2003; Kahneman et al., 2004a) and the presence of companions, into a single model of predictive experienced well-being using the day reconstruction method (Kahneman et al., 2004a).

The authors applied the day reconstruction method to a sample of 1,823 episodes from 104 undergraduate students at a private university in Mexico to determine time assignment and emotional experience. Data were analyzed using a panel data regression model.

It is currently accepted that experienced well-being depends on how people assign their time; however, the results suggest marginal and interaction effects between time assignment and sharing activities with others. Individuals experience an increase in well-being when any activity is done with others, independent of the valence or the duration of the activity. Also, while money does not produce higher well-being, the share of the budget that is spent with others does cause people to experience more well-being. Finally, the results indicate that personal characteristics are equally important to experienced well-being.

The sample was restricted to students; thus, to achieve external validity, it is necessary to replicate this analysis within different populations as well as groups of different ages and occupations.

The authors provided an integrative model of experienced well-being that combines personal characteristics, time assignment and contextual factors. In addition, this model provides a more accurate gauge of the impact of personal characteristics on well-being than previous studies by controlling for time assignment and by measuring the impact on experienced, rather than global, well-being.

In this chapter, we analyze and reflect on how our cultural identities and educational experiences as international students who pursued a doctoral degree in the United States affected and influenced our teaching philosophy and praxis as professors and educators. In this sense, we examine how our cultural identities and experiences help us define and shape our teaching praxis in the contexts in which we teach. We both are professors of color – Latino and Latino-Japanese – who graduated from doctoral programs in the United States. Currently, we work and serve culturally and linguistically diverse students, including first-generation students, in public higher education settings in Chile and the United States. We used a collection of narratives to delve into the significance of these events in our praxis. As theoretical lenses, we analyze these narratives using cultural identity and the reflecting teacher to examine our practices and identities as educators. We both conclude that our reflections, experiences, and cultural identities have been instrumental in the process of developing a professional identity that guides our teaching praxis in ways that are critical and social justice oriented.

This conversation presents the reflections from six international disaster scholars on how disaster capitalism manifested in very different ways in different countries, including Japan, Chile, Brazil, Colombia, India and South Africa, during the COVID-19 pandemic. The purpose of this paper is to address this issue.

This paper is based on the conversations that took place on Disasters: Deconstructed Podcast livestream on the September 15, 2020.

The prominent themes in this conversation include profiteering, oppression and the politics of disasters.

The conversation contributes to the ongoing discussions around disaster capitalism and disaster risk creation.