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Entrepreneurship education has been largely treated as a pedagogical “black box.” Despite the emergence of popular entrepreneurship models such as business planning, the lean startup, or business model canvas, neither theoretical nor pedagogical foundations are typically evident. This limits the accumulation of useful evidence that could inform better teaching practices. In this chapter, we develop a set of conceptual models anchored in learning theory regarding how entrepreneurship education should be taught to students. These conceptual models are built on the techniques of entrepreneurship pedagogy such as experiential education. They are developed for three groups of students: students without any entrepreneurship experience, students with previous entrepreneurship experience, and students who are currently running their start-ups. A set of potential variables that could be used for course evaluation purposes is also included. The proposed models meet the needs of students with different levels of entrepreneurship experience. Theoretically, we demonstrate that entrepreneurship students should not be treated as a homogeneous group, as they have different levels of startup experience and different educational needs. Lecturers of entrepreneurship programs could choose the suitable model proposed in this chapter in teaching based on the characteristics of their students. The chapter provides novel insights with regard to how entrepreneurship programs should be designed for students with different levels of entrepreneurship experience.

The purpose of this paper is to discuss the transforming effect of pursuing person centered ethnography using contemporary reflexive methods and a cultural traditions model on a researcher in late life. It attempts to show the usefulness of life history research as a lens through which to examine the complex ways people age. It adds to literature dealing with ethnographic studies of aging women and demonstrates personal narrative as a way to convey information. Lastly it demonstrates the value of studies pursued by researchers in old age, and illuminates aspects of ethnographic work when women interview women.

Using a journey format, the paper uses personal narrative as a way to achieve its goals. The personal account is complemented by noting other ethnographic studies that have contributed to age studies literature, and it draws attention to the value of reflexivity in good ethnographic work as proposed by anthropologists Barbara Myerhoff and John Caughey.

The paper points toward research institutions who study aging valuing ethnographic findings and making use of researchers in old age to engage in ethnographic studies. It points to the possibility that elders engaged in such research may strengthen their sense of self and empower them as they make a contribution to age studies.

This paper deals with the transformative power of engaging in reflexive life history research, especially as it is done by an ethnographer in late life. This freeing from customary cultural ways of thinking may be as beneficial to the researcher as life review or reminiscence. This should be explored further.

The paper points to the idea, implicit not explicit, that an elder who engages in reflexive life history research that involves doing a self-ethnography, can benefit in ways similar to having engaged in life review or reminiscence. This is original.

Recent intensification of the “politicisation of childhood” has been observed by analysts in numerous social science disciplines, and in a variety of public policy domains. Sociologists of childhood, for example, often attribute this greater politicisation both to shifts in the social construction of “social problems” and visions of children's agency (for example Mayall, 1994; Oakley, 1994, p. 17; Qvortrup, 1994; Livingstone, 2002, p. 13). Others observe this politicisation in changing patterns of defamilialisation and refamilialisation of social care and their implications for patterns of social solidarity (Leira & Saraceno, 2002 or Wincott, 2006, for example). Indeed, the politicisation of childhood – defined as the move from childhood being understood as primarily a family or parental responsibility to it being also a matter of public importance and concern – has emerged as a major theme in debates about “modernising” social policy paradigms (for example, Leira, 2002; Jenson, 2004; Esping-Andersen, Gallie, Hemerijck, & Myles, 2002).

Blues music is in the midst of its second revival in popularity in roughly thirty years. The year 1960 can be identified, with some qualification, as a reference point for the first rise in international awareness and appreciation of the blues. This first period of wide‐spread white interest in the blues continued until the early seventies, while the current revival began in the middle 1980s. During both periods a sizeable literature on the blues has appeared. This article provides a thumbnail sketch of the popularity of the blues, followed by a description of scholarly and critical literature devoted to the music. Documentary and instructional materials in audio and video formats are also discussed. Recommendations are made for library collections and a list of selected sources is included at the end of the article.

Evidence from a study in Middlesborough is presented in favour of the proposition that an adequate analysis of domestic labour in modern society depends on taking into account its content and distribution. In particular, the characteristics of the gender division of domestic labour suggest the need for an integrated theoretical approach which draws on the insights of both Marxists, concerning the development of the capitalist mode of production and feminists concerning the operation and impact of patriarchy.