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This chapter analyses the Norwegian Twitter-sphere during and in the aftermath of the terrorist attack in Norway on 22 July 2011. Based on a collection of 2.2 million tweets representing the Twitter-sphere during the period 20 July–28 August 2011, the chapter seeks answers to how the micro-blogging services aided in creating situation awareness (SA) related to the emergency event, what role hashtags played in that process and who the dominant crisis communicators were. The chapter is framed by theories and previous research on SA and social media use in the context of emergency events. The findings reveal that Twitter was important in establishing SA both during and in the aftermath of the terrorist attack, that hashtags were of limited value in this process during the critical phase, and that unexpected actors became key communicators.

This chapter analyses the Norwegian authorities’ presence on Twitter during the 22 July 2011 terrorist attacks. Twitter activity by two official institutions is analysed in particular, namely, the blood bank at Oslo University Hospital and the Norwegian Police Security Services (PST). Our findings show that the Norwegian authorities were almost completely absent on Twitter during the critical hours of the terrorist attack, and that there was no coordination and synchronisation of communication from the authorities. This official silence allowed the diffusion of speculation and misinformation to take place; these were neither corrected nor addressed, as the analysed PST case shows. In contrast, the blood bank used Twitter to mobilise blood donors to address an acute problem: a shortage of blood to treat casualties. The chapter concludes by offering recommendations to the authorities for future major incidents.

This chapter summarises the findings of a case study on social media activity during the 22 July 2011 terrorist attacks in Norway. Based on these findings and on theories and previous research on the role of social media in situation awareness (SA) configuration during crisis situations, the chapter offers seven recommendations for key communicators in official crisis management and response institutions, journalistic institutions, NGOs and others: (1) acknowledge social media as important and master monitoring and management of features across social media; (2) synchronise communication and establish a standard operating procedure (SOP); (3) establish and make known a joint social media emergency account; (4) participate, interact and take the lead; (5) be aware of non-hashtagged content; (6) implement verification tools and practices and (7) engage with and learn from celebrities.

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.

This chapter describes how researchers and developers may improve the design of technical innovations for crisis communicators by testing how user-friendly the innovation is for its intended end users. In the RESCUE project, a tool for social media information gathering was developed. During this process, tool usability was thoroughly tested. Good usability allows the user to complete tasks and achieve goals with effectiveness, efficiency and satisfaction. The purpose of the usability testing was to strive for a tool that is easy to use during demanding circumstances and contributes to a high level of situation awareness (SA) among users. SA is about being aware of what is happening around you – during, for example, emergency assignments – and what this means for your on-going work tasks. The main focus of this chapter is to describe how usability testing was applied throughout the tool development process, from the pre-production planning phase to the final phase. As a part of this, the tool features are described.

Using and understanding social media in the context of networked publics enhances crisis communication. This chapter describes models and ideas for integrating social media into the communication strategies of rescue organisations. The authors develop their recommendations for the use of social media by these organisations from both a summary and comparison of communication processes during the 2013 Central European floods in Austria, and from the perspective of an organisation actively using social media in the chosen model region of Alkoven. The chapter presents basic recommendations, recommendations inspired by content strategy and recommendations based on web and social media literacy in order to support the further development of crisis communication in the digital age.

This chapter addresses the question of what normatively binding claims can be associated with the principle of sustainability. It proposes a theoretical reading of justice that requires a new level of morality, namely a global (spatial), intergenerational (temporal) and ecological (material) extension of the scope of responsibility. This makes it plausible that responsibility for those who are distant in space and time, as well as for nature, becomes a matter of conscience. At the same time, it is shown how the binding claims resulting from the principle of sustainability can be internalised in the course of a conscience formation and how the gap between knowledge and action in questions of sustainable development can be closed by means of an emotional underpinning. Finally, it is proposed to transfer the question of conscience to spatial units and tourism through the model of ‘Destination Conscience’ and to institutionalise the idea of ‘inner commitment’ or self-commitment. One suggestion is the creation of committees that could be a collective ethical conscience for the future issues.

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.