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Hazel Kyrk’s recognised contributions include a shift in analytic focus from production to consumption, pioneering work to measure household production as part of family income, empirical studies of family behaviour, and contributions to policy. But her account of ‘wise’ consumption and its intersection with ‘high’ living standards is not well understood. The three aims of this chapter are to explain ‘wise’ consumption across Kyrk’s three major books, to consider its role in Kyrk’s empirical studies, and to explain why it fell into oblivion. Tackling what Wesley Mitchell described as the ‘most baffling of difficulties’, Kyrk explained what constitutes a family’s ‘good’ in a manner that was critical of mere emulation. Her 1923 book required that wise consumption include new and personal elements. Her 1929/1933 book detailed five qualitative criteria (balance between interests, full and varied experiences, originality, rational sources of satisfaction, and the use of scientific information). But her 1953 book weakened this normative language, reflecting Margaret Reid’s view that Kyrk’s account was too demanding. Although Kyrk felt wise consumption avoided paternalism, her peers disagreed (Hoyt, 1938/1945; Reid, 1938/1945). We close with some problems with Kyrk’s account and a brief consideration of its continuing relevance.

Career burnout is prevalent in the PR industry, precisely when demand for professionals is increasing. While career burnout has been included in studies and theorising on professionalism and feminisation, issues with turnover and burnout remain.

Using a grounded theory approach, this qualitative study draws upon the lived experiences of 30 current and former female Australian PR professionals to gain an understanding of how they perceive signs of career burnout and the factors that contribute to it.

Career burnout is an occupational syndrome whereby someone gradually morphs from being highly motivated in their role to emotionally exhausted, cynical and/or experiencing feelings of failure. It is a protracted response to chronic workplace demands and stressors, and includes three dimensions: emotional exhaustion, depersonalisation and reduced personal accomplishment. It is specifically a workplace phenomenon, distinguished from anxiety and depression, which can emerge in any context.

A key contributor to career burnout were PR-specific workplace stressors that were perceived to stem from a lack of respect for, or understanding of, PR as a profession. The stressors included the need to‘prove the spend’of PR, unreasonable deadlines, clients disregarding advice or counsel, as well as broader societal perceptions of PR as ‘spin doctors’. This often led to the PR practitioner undertaking work that went against their own advice or resulted in unsuccessful organisational outcomes they felt could have been avoided had their advice been listened to and valued. The workplace factors contributing to burnout overlap in complex ways and the study supports the idea that burnout is a product of situational contexts, despite being acutely felt at the individual level.

Tourism recovery after the pandemic has failed to take the path leading to sensitivity and humaneness at destination level. This chapter argues that to open this path, we need to confront the belief that tourists are self-centred, fun-driven and cheating individuals. This view on tourists and more generally human beings is central to the neoliberal understanding of consumers. It has moreover taken a strong grasp on the mind of economists, politicians, academics and the public at large.

To counteract this idea, I call upon Aristotle's discussion of friendship. In Nicomachean Ethics, Aristotle distinguishes between three forms of friendship: of utility, of pleasure, and of goodwill. Utility implies a relationship where people befriend each other in virtue of some good or service that they get or expect to get from each other. Friendships of utility, therefore, imply reciprocation. Friendships of pleasure can also be understood as a form of reciprocal altruism. However, friendships of goodwill are different because they are felt for others for their own sake and not in expectation of a favour in return. Friendships of goodwill include therefore others who may not be able to reciprocate, such as tourists staying only a short time at a destination. Looking through the lens of friendships of goodwill, one could argue that all tourists, including short-stay visitors, will be friendly and caring towards their hosts.

This chapter explores the soundness of friendships of goodwill in the light of more recent research on human nature. It also discusses its implications for our understanding of human beings, the relationship between hosts and guests, and ultimately the opportunity to steer tourism along a more sensitive, human and sustainable path.

In Thailand, the number of higher education institutions (HEIs) offering international programmes has surged dramatically. Internationalisation is seen as key to competing in the higher education market, modernising educational programming, and generating new streams of revenue. Yet, such rapid change is disorientating for the internationalisation of higher education (IHE) in the Thai context. That said, there is little disagreement on what it is not; it is not Thai. This chapter investigates apparent efforts to ‘de-place’ Thailand from IHE and considers how these attempts may connect to (post-)colonial tensions between sovereignty and civilisation. Through a synthesis of scholarship in the areas of higher education, cultural geography and Thai studies, the authors construct a framework for exploring how IHE is both imagined and experienced in Thailand. In particular, they re-examine datasets from studies they conducted with stakeholders over recent years, including executive leadership, international faculty members, and university students. Through a series of narrative portraits, a dialogue of voices is constructed that reflect distinct orientations to ‘Thainess’ in the IHE. The authors argue that a wider and more inclusive orientation to internationalisation is not only respectful of local identity but is enhanced by it. Ultimately, the hope of this study is to offer a vision of what an ‘emplaced’ idea of IHE in Thailand might look like, one grounded in an orientation unique to a particular place with its own cultural and social coordinates.

In this chapter, we consider the possibility that a firm may use costly resources to improve its technical efficiency. Results from static analyses imply that technical efficiency is determined by the configuration of factor prices. A dynamic model of the firm is developed under the assumption that managerial skill contributes to technical efficiency. Dynamic analysis shows that the firm can never be technically efficient if it maximizes profits, the steady state is always inefficient, and it is locally stable. In terms of empirical analysis, we show how likelihood-based methods can be used to uncover, in a semi-non-parametric manner, important features of the inefficiency-management relationship using a flexible functional form accounting for the endogeneity of inputs in a production function. Managerial compensation can also be identified and estimated using the new techniques. The new empirical methodology is applied in a data set previously analyzed by Bloom and van Reenen (2007) on managerial practices of manufacturing firms in the UK, US, France and Germany.

This chapter examines the role of heritage as a means of empowering destination communities and providing deeper and more meaningful encounters between tourists and their destination, which contributes to the notion of Destination Conscience by highlighting more sustainable and humane ways of ‘doing’ tourism and opening places up to greater community involvement and access by visitors. This includes heritage concepts such as Indigenous communities, local spirituality and religious traditions, public archaeology and ordinary heritage, and how these translate into deeper engagement between residents and tourists, community empowerment and a more creative and holistic tourist experiences. Conceptually, this chapter highlights notions of empowerment, tourists' experiences and Destination Conscience.

The notion of deeper experiences of Hindu devotees inspired by divine images and sacred places has roots in the historical past, going back to the Vedic period (ca. 2500 BCE), where we find rich literature on performances, rituals and merits of pilgrimages. Considered the bridge between human beings and divinities, the experiences received are the resultant ‘blissful fruit’ (phala) that helps the spiritual healing of pilgrims through awakening conscience and understanding the manifested meanings, symbolism, purposes and gains. This system can be viewed concerning the ‘texts’ (the mythology, ancient text and related narratives) and the ‘context’ (contemporality and living tradition). These rules and performances have regional perspectives of distinctions, but they also carry the sense of universality, i.e. locality (sthānic) and universality (sarvavyāpika) interfaces. The devout Hindus reflect their experiences in conception, perception, reception and co-sharedness – altogether making the wholistic network of belief systems, i.e. the religious wholes in Hindu society. This chapter deals with four aspects: the historical and cultural contexts, the meanings and merits received, the motives and the journey and interfacing experiences. The study is based on the experiential and questionnaire-based exposition and interviews of pilgrims at nine holy places during 2015–2019 on various festive occasions and is illustrated with ancient texts and treatises. The sacred cities included are Prayagraj, Varanasi, Gaya, Ayodhya, Vindhyachal, Ganga Sagar, Chitrakut, Mathura Vrindavana and Bodh Gaya.

The predominant neoliberal structure of capitalism and tourism as the fuel of capitalism exposes growing problems of injustice, unfairness and inequality. Places and communities around the world are currently expressing the need for radical changes in placemaking to be able to think, plan and act differently. This theoretical contribution adopts a humanistic management (HM) perspective of placemaking to promote places where people enjoy living, working, interacting and having meaningful experiences. Tourist destinations are relevant places to discuss the application of HM principles in practice and promote humanistic destinations and the humanisation of placemaking. This chapter concludes by arguing for an interface with eco-centric and posthumanist transformative approaches to promote holistic value-based placemaking and regeneration of places.