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The passing of David Maines has left a void in the field of Symbolic Interactionism. His contributions to developing narrative sociology remain part of the foundation of the perspective, but his empirical contributions and theoretical insights were at least as important in advancing Interactionist thought on scientific principles. His teaching and mentoring of others stimulated interest in Interactionism and his career-long dedication to helping others as an Interactionist apostle were factors in encouraging students and peers to launch their own successful careers in academia and elsewhere. My intent here is to trace his career and provide examples of how his legacy both influenced the profession and provided the basis for defining Interactionism as the powerful approach it has become today.

The nonmaterial dimension of reality is contrasted with the material, observable and empirically verifiable dimension that rose to dominance with the Enlightenment. The nonmaterial dimension includes orientation, memes, tacit knowledge and spirituality. The orientation of an individual, group, or institution can be towards violence – getting ahead at the expense of the other – or blessing – working in such a way that there is mutual benefit. Orientations can be expressed through memes, cultural or behavioural patterns that are mimetically transmitted broadly within a society and diachronically through generations. If they catch on within a group, they can determine the institutional or group culture. Spirituality can be a source of change of orientation from violence to blessing and of growth in creativity, resilience and empowerment. David Peat and David Bohm posit an implicate order in the universe, thought as a system (in the context of dialogue), and gentle action. Neil Douglas-Klotz points out that the Aramaic words malkuta d'bwashmaya (kingdom of heaven) used by Jesus constituted a nonmaterial reality containing vision, norms and empowerment that exists within and among us – like the implicate order – and is accessed by those who truly wish to ‘see’ it. The emerging spirituality coming out of this engagement has a capacity to replace memes like those of empire, self-interest and grandiose leaders with memes that channel passions and energy towards bio-interest, transnational interest, transpersonal interest, empathy and widespread empowerment. And this could make all the difference in effecting truly sustainable development.

This chapter looks at the state of current research in comparative and international education, and argues that much research is focused on practical policy concerns and driven by funding or other rewards for publishing. Theoretical explorations have been moved from the agenda, partly by external forces, and partly by internal movements that militate against ambitious theory building and critical analysis of key concepts. With a focus on the meliorative purposes of comparative and international education, too much research says little more than could have been found with a little reflection. And this is especially true of research that seeks to illuminate the attitudes of one or another group of stakeholders in the educational process.

In this chapter, I take a symbolic interactionist look at the anthropomorphic projections of 38 people in four large Canadian cities who report having encountered ghosts. As part of a larger project on perceived encounters with ghosts, I interviewed these people using audiotape, transcribed the interviews, and identified themes within them. Together, they mentioned 195 ghosts and described their appearances and actions. I identified anthropomorphic projections in four areas: (1) Physicality – pertaining to the bodies of the ghosts, (2) Relational – pertaining to kinship ties, e.g., mothers, fathers, grandmothers, (3) Rational – the ghosts' motivations and justifications, and (4) Affective – pertaining to the ghosts' emotions. These anthropomorphic projections were the respondents' efforts at sense making after having encountered what they believed to be phantasmal.

Healthy and adaptive strategies for regulating emotions and coping with the demands of their jobs can help school-level leaders mitigate the factors and forces heightening the emotional aspects of their work, stave off the negative effects of work intensification and achieve wellness. As with most individuals in most professions, school-level leaders use several different strategies to manage their emotions and cope with the stresses associated with their work. Some of these coping strategies are associated with positive outcomes including situation selection and exercising autonomy over their workday, talking to colleagues, reappraisal, humour, controlled breathing, exercise and engaging in hobbies outside of work. However, even the most experienced and effective school-level leaders demonstrate a proclivity for engaging in coping strategies associated with maladaptive and negative outcomes. These maladaptive strategies include worrying about events over which they have little or no control, masking one's emotions using expressive suppression, using thought suppression to deal with symptoms of emotional exhaustion, distraction, manipulating the emotions of others as well as use of illegal or prescription drugs, alcohol and other forms of self-medication. This chapter concludes with a discussion of how there can be some overlap between these strategies in practice and how they are classified.

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.

Several factors and forces in school-level leaders' work can heighten emotions and incite emotionally charged situations. Challenges that heighten school-level leaders' emotions are related to systemic factors, people factors and personal factors. The extent to which each of these different factors influence the emotional experiences of school-level leaders, and whether that influence ends up being positive, negative or neutral, is contextual in nature. The systemic factors include encountering barriers when advocating for students, managing an intensified and expanding workload, working within disorienting policy contexts, and receiving a lack of support from their employer. Changes in school-level leaders' work and workload due to the COVID-19 pandemic that heightened emotions and emotional labour are also considered when discussing the systemic factors. People factors evident in the literature include workplace conflict, gendered power relations and crises and tragedies in the school community. The emotional labour inherent in school-level leadership comes to the forefront when considering the impact of these people factors on emotions at work because school-level leaders are tasked with making decisions that can have an immense impact on peoples' lives. Personal factors discussed in this chapter surround a school-level leader's individual emotional intelligence abilities and media attention directed towards them.