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The purpose of this paper is to define a community memory for a virtual communities of practice (CoP) based on organizational learning (OL) concept and ontologies.

The paper focuses on applying the OL concept to virtual CoP and proposes a framework for building the CoP memory by identifying several layers of ontologies such as generic, knowledge, domain, and task ontologies. A CoP of e‐learning is used as an example of semantic learning organization and as an application for the proposed framework.

Applying the proposed framework on the CoP of e‐learning and more specifically in the instructional engineering domain shows that community knowledge can be reified and shared among the members. This framework can be used as a backbone for other CoP in other fields.

This present work proposed a general framework for the CoP memory using a knowledge engineering approach and proposing different forms of ontologies as a backbone for the memory. It also suggests that the knowledge capitalization is important as well as the contextual element.

The purpose of this paper is to apply the concept of organizational memory to a community of practice, and consider the tools available to an e‐community engaged in the creation of online learning systems.

The paper explains how knowledge, task and domain ontologies can be combined to provide a structure that communities of practice can use to share both tacit and explicit knowledge.

If you look up “ontology” in Wikipedia, it says that “in information science, an ontology formally represents knowledge as a set of concepts within a domain, and the relationships between those concepts”. Having knowledge set in context in a usable, accessible form – knowledge capitalization – is a key source of value creation for organizations. One of the main reasons for trying to make organizational knowledge explicit – particularly tacit knowledge – is to allow the organization to see what it does not know and where the gaps are. Ontologies can provide the technological backbone and help create a “semantic learning organization”.

The paper discusses the application of this approach to a community of practice of e‐learning engaged in instructional engineering. It shows how this facilitates the development of a semantic learning organization. It also highlights the focus on generative or “double‐loop” learning in communities of practice.

The paper shows how the concept of organizational memory and the tools of knowledge management can be applied in virtual communities.

The Food Systems Leadership Institute (FSLI) is a 2-year leadership development program consisting of 3 intensive in-person immersion retreats, and a robust and customizable distance-based program. Participants come primarily from land-grant and public universities and learn about personal, organizational and system leadership with a focus on food systems as an organizing theme. For this study, program graduates from FSLI Cohorts 4-6 (n=60) were asked to complete an online retrospective pre- and post-test of skill competency and skill use for 20 competencies addressed in the program, with 47 (78%) completing the survey. Data indicate participants’ ratings of skill competency increased significantly across all 20 targeted areas.Participants further noted that they used these skills more after completing the program as compared to prior to the Fellowship training. Data suggest the FSLI model of leadership development can have a significant impact on participants’ perceived skill level in and use of important skills in both personal and organizational leadership in academic and food system settings.

Reading the political and the familial in The Americans illuminates central features of the New Right. In particular, The Americans provides an opportunity to reconsider the significance of the ‘pro-family’ label to New Right organising, the importance of mothering to the ‘pro-family’ narrative offered by the New Right, and the relationship between this account of mothering and democratic citizenship more broadly. This paper argues: first, the ‘pro-family’ label served to weaponise American families against equality and egalitarian public institutions; second, that this weaponisation of the family was accomplished through a rhetorical and real elevation of the moralised work of mothers in the home; and third, this account of mothering is incompatible with democratic citizenship not only because it reproduces inequality but also because it presents families, particularly mothers, as surrounded by enemies. Surrounded by enemies, their children appear endangered or dangerous should they become products of enemy forces. The pro-family rhetoric of the New Right – with its emphasis on the labour of women, particularly mothers – concealed an insurgent factional bid for power just as the Jennings family concealed an insurgent operation inside the United States. The displacement of law in The Americans mirrors the displacement of law in American conservative politics in the 1980s and law’s replacement by the ideal of sanctified families that the guard republic. The Americans both recognises this reversal in American conservative politics and parodies the reversal of the idea that law protects the family.

Historical research suggests that English monarchs at the start of the early modern era (ca. 1500‐1800) followed a communication model this paper tentatively names “instructional”, characterised by one‐way communication intended to instruct the public in a correct worldview and to coach proper behaviour. There is evidence that this instructional model segued into recognisably modern models as the English Crown lost power between the reigns of Elizabeth I and George III, suggesting a link between the sender’s power and the communication techniques the sender employed.

The General Election is over, with the predicted result. Margaret Thatcher is in Downing Street/and Mark Carlisle (and Rhodes Boyson, from whom may the good Lord preserve us) in Elizabeth House. With them is Janet, the Baroness Young, as Minister of State; as far as I know her principal educational qualification, apart from her own degree, is to have been born the daughter of the Bursar of Jesus College, Oxford. Perhaps that is symbolic: the present Government shows every sign of being strong on finance — in the sense of cutting it — and weak on the content of education. Meanwhile Shirley Williams has departed from the scene, as have Margaret Jackson, Bryan Davies (a former FE teacher), Mike Noble (once chairman of Burnley LEA), and myself. We shall dispense with expertise: prejudices to the fore¡

In fairy tales, male heroes typically come from royalty and villains are categorised as pirates, evil Kings, various animal and supernatural creatures, for example, Scar, the Beast, Rumpelstiltskin, and Bluebeard. In Pirates of the Caribbean (2003), Captain Jack Sparrow lacks the villainous qualities that come from Disney's predecessor, Captain Hook. However, Jack does not possess the classic qualities of a prince. He tries to be heroic when he rescues Elizabeth Swann but turns on her to excel in his own motives. With beads in his hair, his eyes lined with kohl, and a love for accessories, Jack's appearance distorts traditional notions of masculinity. In Alice in Wonderland (2010), Tarrant Hightopp (Mad Hatter) is an untraditional character who has become detached from reality.

His madness, which is evident through his clothes, speech, and actions, comes from the destruction of his family. Jack and Hatter invert the expected order of things, ‘Now up is down’ (Verbinski, 2007). Their hats appear to be symbols of their obscure masculinity. Although they are both played by Johnny Depp, the Hatter and Captain Jack Sparrow possess unconventional male attributes which make them unlikely heroic characters. They offer a fluid perspective on the ever-changing aspects of masculinity. Unconventionality is becoming increasingly popular in Disney works. Therefore, this chapter aims to analyse two non-traditional male fairy tale characters with an emphasis on their fashion choices, lack of true love endeavours and unconventional heroic actions.

The purpose of this paper is to explore the role of religion, morality and mindset in influencing perceptions of luxury products.

The study uses three experimental studies to investigate this relationship.

Study 1 shows that religiosity influences negative moral emotions (but not positive moral emotions), which then negatively influence luxury consumption and morality evaluations. Study 2 replicates the effects of Study 1 and shows that priming a moral (marketplace) mindset decreases negative moral emotions and increases luxury consumption evaluations for highly (less) religious consumers. Study 3 explains the effects found in Studies 1 and 2 as driven by moral licensing, such that priming a moral (marketplace) mindset decreases (increases) the negative moral emotions experienced by those primed (not primed) with religiosity. Study 3 also improves the external validity of findings by including a social media sample of regular luxury purchases. Implications for theory and marketing practice are discussed.

The present research is limited by samples conducted in Western culture with a predominantly Western, Christian religious audience. Future research should examine how moral vs marketplace mindsets differentially influence the consumption of luxury products for Eastern religious consumers (e.g. Hindus, Buddhists and Confucianists). Additionally, this research was conducted using Allport and Ross’ (1967) religiosity measure. Some could argue that the measure is not the most representative for atheists or agnostics or is outdated, so further research would benefit from replicating and extending the findings in this paper with other, newer religiosity measures better adapted to measure all belief systems.

Marketers of luxury products should realize the potential of a new target audience – religious consumers. While religiosity is positively correlated with negative moral emotions toward luxury products in Study 1, Studies 2 and 3 reveal that priming a moral mindset can reduce negative affect and increase evaluations of luxury products. Thus, marketers could seek out ways to emphasize morality in messaging. For example, a marketer may incorporate words such as virtues, ethics and/or noble, when describing attributes of their brand in advertising, thereby resulting in a moral licensing effect. Research suggests advertising content has the potential to influence consumers’ perceived moral obligation, inclusive of the moral or immoral nature of the consumption of luxury brands.

While the link between religion and luxury goods is evident in popular culture, previous research has yet to empirically explore this relationship. This study fills this gap by investigating the role of religiosity on the perceived morality and ultimately the purchase of luxury branded goods.