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The purpose of our chapter is to contribute to the current literature on sport and the environment by introducing an ethic of sustainability embedded in the historical and ongoing place-based physical cultures of Fisher River Cree Nation (Ochékwi Sipi).

Using an Indigenous-centered, community-based research design, we conducted four sharing circles with a total of 13 Elders from Fisher River Cree Nation. Sharing circles are a culturally safe discussion format for Elders to share their experiences and perspectives, which is significant in that Elders serve as critical links in the intergenerational communication of Cree place-based knowledge.

The key finding of this research is presented, centering around the more-than-human ethic that emerges from the place-specific stories of movement and physical culture shared by the Elders.

Based on the stories of the Elders we show how intimate and deeply embodied knowledges are formed over the course of generations of living with, learning from, and moving across Land. The knowledge gathered from this research presents an alternative to the dominant Western worldview and may serve as a critical link in struggles for environmental and social sustainability.

After the dilemma at the crossroad of selling the family business and retire or take over from the shareholders in 2005, Andy Makmur was again thinking about his retirement in 2011. Now 70 years old, he was over the average retirement age and still commuting between Indonesia and Singapore for business operations and family. Glopac Chemical had been gradually improving financially since the takeover in 2005, with the help of Andy's two offsprings, John and Victoria. The joint force of John looking after the business development and Victoria on management control systems was a perfect combination in turning Glopac Chemical from making loss to profiting. However, recent developments had led to misunderstanding between John and Victoria, where they were on non-talking terms except communicating on work matters. This was a major headache for Andy, as he couldn't leave his life time's work to his offsprings who would not talk to each other.

Alasdair MacIntyre’s path-breaking book After Virtue launched him into a place of prominence in social and moral philosophy. Two central, and still relevant, themes are identifiable in the corpus of MacIntyre’s work. First, advanced modernity is in a perilous state because of the philosophical creation of the emotivist self. Second, virtue must be reclaimed if the crisis in moral philosophy is to be addressed and an institutional world worthy of what we are as human beings is to be built. MacIntyre’s heroic effort in this regard is a new presentation of a Thomistic Aristotelianism but he was not naïve about the chances of his project’s success. Emotivism has made it extremely difficult for a virtue perspective to even gain a hearing. MacIntyre proposed a way forward different from abstract theorising. He felt that at this point we could, and had to, learn how to act from accounts of exemplary lives. This chapter presents the wisdom of legendary basketball coach John Wooden as a contribution to aid in the recovery of virtue. The central claim being made is that it is long overdue that John Wooden should take his rightful place in the virtue tradition in ethics. This work gives John Wooden’s conception of leadership that flows from his understanding of virtue the attention it deserves. The examination of John Wooden’s life undertaken bridges virtue theory and leadership. Several other key elements of MacIntyre’s thought set the structure of the inquiry. The chapter begins with a biographical sketch of Wooden’s life because of the stress that MacIntyre places on tradition and narrative unity. The basis of Wooden’s reflection on virtue, the tradition informing his practical reasoning, is a selected canon of Western civilisation, its great literature and the Bible. The Midwestern values of hard work, honesty, faith, and caring for one’s family are also significant. MacIntyre places great emphasis on the need to understand the story of a life and, in particular, the need to understand how development was aided or hindered in childhood and what kind of apprenticeship into a practice was available. The singular influence John Wooden’s father had on his life is documented. The role that John Wooden’s teachers, coaches and mentors played in initiating him into the practice of coaching is reviewed. The experiential base for Wooden’s derivation of his emotionally healthy definition of success and his well thought out conception of the virtues is thus put in place. MacIntyre summarises the teleological structure of human life and the role of virtue in human flourishing by contrasting man-as-he-happens-to-be with man-as-he-should-be-if-he-realised-his-essential-nature. John Wooden’s Pyramid of Success identifies the combination of personal qualities and values, virtues, that fulfil MacIntyre’s second term, that are intrinsic to reaching one’s potential as a person. The 15 qualities Wooden gives – industriousness, enthusiasm, friendship, loyalty, cooperation, self-control, alertness, initiative, intentness, condition, skill, team spirit, poise, confidence, competitive greatness – are defined and illustrated. The rationale for the qualities and for their placement into a coherent whole is discussed. Basic elements of John Wooden’s leadership genius are then brought out. Leaders need to get the culture right, build cohesive teams, and be guided by a moral topline.

This chapter focuses on Norwegian farm families by analysing succession patterns across generations and genders in “beanpole” families, i.e. those with several living generations (Brannen, Moss, & Mooney, 2004). The focus is on transfer of property in the case of farm families and its importance for gender relations. Succession here refers to the transfer of farm management control, which may be seen as a continuous, multi-phase process in farm families which begins when the successor is young with gradual assumption of specific responsibilities within the farm business (Symes, 1990). One aim of the chapter is to connect changes in succession praxis in the case of farm families in Norway with the societal changes of three-four generations over the twentieth century. The dynamics of families and households are regarded as key elements of issues such as farm structure (Bengtson, 2001; Bokemeier, 1997; Hareven, 1996; Willson, Shuey, & Elder, 2003), and farm families offer an interesting case for examining intergenerational relations (Brandth, 2002; Elder, Rudkin, & Conger, 1995; Elder, Robertson, & Rudkin, 1996; Lee & Cassidy, 1981; Melberg, 2003).

From well before the mid-19th up to the mid-20th century those scholars who read and commented on The Essential Principles of the Wealth of Nations, including Marx and Seligman, seem to have been unaware of the very name of its author. Since then it has become accepted knowledge (again) that the work was written by one John Gray. Beyond the name, however, biographical details about Gray have remained extremely sparse until the present day. If one were to use a measure of obscurity, something which perhaps is appropriate in a work devoted to ‘neglected economists’, then one may use the fact that neither the Oxford Dictionary of National Biography (old or new editions), nor the Palgrave Dictionary of Economics (any edition), nor any other biographical dictionaries devote an entry to Gray. The modern authors who discuss his economic writings contend themselves with the statement that ‘little biographical information is available about Gray’ (Delmas & Demals, 1995, p. 119, n. 5).¹ This is unfortunate because at least some knowledge about the personal background and career of an author is often useful in arriving at a better understanding of his or her ideas. This, as will become clear shortly, is the case too for John Gray.

This chapter explores three different Cinema, Memory and Wellbeing pilot projects, two of which were carried out in Liverpool and the other in Petrópolis, a city of comparable size in the state of Rio de Janeiro, Brazil. It begins by discussing our motivations for developing these projects and how we drew on our previous research relating to films and cinema-going. It then presents the three different projects, showing how each was tailored to the care context in question (a residential nursing home and a day-care centre on Merseyside, and a GP practice in Brazil), explaining how they were conducted and discussing the results, with a view to informing and improving future initiatives of this type. We also show how our findings have shaped the creation of the ‘best-practice’ toolkit designed to enable activities coordinators, carers and health professionals to optimize the benefits of using films to stimulate memories and reminiscence and promote an improved sense of wellbeing among older people and those living with dementia. (This toolkit is available to download from the Emerald website in English: https://books.emeraldinsight.com/page/detail/Selfies/?K=9781787437173). We recount in detail our practical experiences of setting up and running screenings in diverse environments, how we set about trying to ‘measure’ or at least gather some tangible evidence of the wellbeing benefits of these events, and provide numerous examples of the reminiscences that they generated, as well as the feedback on the projects that we received from both the people who participated and the people who care for them.