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This chapter draws from the authors’ experiences with service-learning pedagogy in allied health training programs, and illustrates ways in which community-engaged teaching and learning can prepare students to become ethical healthcare practitioners. The authors infuse examples from their own courses throughout the chapter, mostly from the clinical fields of speech-language pathology, audiology, and occupational therapy. However, the chapter is applicable and generalizable to faculty from a wide scope of allied health training programs. The chapter introduces considerations for establishing campus–community partnerships in an ethical manner, as well as ways to foster student self-reflection and critical thinking through an ethical lens. Principles from the codes of ethics of various allied health professions are incorporated throughout the chapter along with examples of how each can be applied in community-based clinical experiences. Through a review of relevant literature, analysis of professional codes of ethics, case-based examples, and a step-by-step guide to course development, this chapter provides readers with a mechanism to ground their courses in professional ethics in a way that is relatable and relevant to students.

The chapters in this book focus on using an array of different Web 2.0 technologies and web-enabled learning platforms to create technology-rich learning environments. These types of social learning technologies can be used to build flexible and agile learning environments and foster collaborative learning activities for students. Whereas Web 1.0 is considered a content-centric paradigm, Web 2.0 is considered a social-centric paradigm. In other words, at the heart of Web 2.0 is social networking, social media, and a vast array of participatory applications and tools. This book examines the possibilities of Web 2.0 technologies in general and social technologies in particular, including blended (hybrid) learning technologies and applications. At least four factors have driven the rapid changes we have experienced in the way we teach and learn with these technologies: (1) these technologies are digital, making them highly versatile and integrative, (2) these technologies are globally ubiquitous, making them accessible to anyone and anywhere there is an Internet connection, (3) these technologies are generally low cost or free, making them accessible to anyone with a computer or mobile device, and (4) the development of more sophisticated learning theories, greatly increasing our understanding of how to best apply these technologies in an academic setting.

There has been a great deal of interest recently, notably in the USA, in the concept of virtual reference services. Of particular interest is the use of software that allows a “chat” session between librarian and patron. While many libraries in Australia and New Zealand already offer online reference services via e‐mail or a Web form, as yet very few have ventured into the world of online reference services in real‐time. During the summer of 2001‐2002 a pilot group at the University of Canterbury was formed to investigate whether our library should offer such a service in 2002. This paper will briefly describe the service which went live in April 2002, including our reasons for offering it, the process of implementation and preliminary results. It will then outline and discuss in detail some of the issues that have arisen out of the service with comments and recommendations from our experience.

Since Barker, Gupta, and Iantaffi (2007), in both mainstream cultural products and academic literature dealing with BDSM, there has been an increase in emanations of the “healing narrative,” which suggests that BDSM practices offer therapeutic potential. However, no significant attempt has been made to explore in greater detail the problematic relationship between this healing narrative and the history of pathologization of sadomasochistic desires and practices. Barker et al. (2007) rightly point out that in suggesting BDSM has healing potential, one runs the risk of implying that individuals who practice BDSM are in need of healing to begin with. This could be damaging to the image of BDSM, which after centuries of pathologization finally appears to be moving into a realm of acceptability. However, the experiences of BDSM practitioners who describe their practices as healing should not be discounted and could actually help to cultivate a more positive reputation, which makes the issue a political one. In this chapter, through an exploration of the concept of “healing” in cultural objects such as the film Secretary (2002, directed by Steven Shainberg) and the Showtime cable television series Billions (2016–present), this issue will be investigated further, leading to a way out of the apparent double bind. The aim is to come to an understanding of the therapeutic potential of BDSM, which would not only reframe the discourse of pathologization surrounding BDSM but also further the political goal of creating space for BDSM practitioners to explore their desires without having to experience stigmatization.

How did gays in the military go from being characterized as dangerous perverts threatening to the state, to victims being persecuted by the state, to potential heroes fighting on behalf of the state? What implications does this shift have for understanding the means by which the liberal state uses law to include the previously excluded? Offering a critical account of the inclusion of gays in the military, I argue that while the lifting of the ban can be seen as an important step in a classic civil rights narrative in which the liberal state gradually accommodates the excluded, pop culture allows us also to see state and minority group interest convergence as well as divergence, revealing the costs of inclusion.

How do transnational social movements organize? Specifically, this paper asks how an organized community can lead a nationalist movement from outside the nation. Applying the analytic perspective of Strategic Action Fields, this study identifies multiple attributes of transnational organizing through which expatriate communities may go beyond extra-national supporting roles to actually create and direct a national campaign. Reexamining the rise and fall of the Fenian Brotherhood in the mid-nineteenth century, which attempted to organize a transnational revolutionary movement for Ireland’s independence from Great Britain, reveals the strengths and limitations of nationalist organizing through the construction of a Transnational Strategic Action Field (TSAF). Deterritorialized organizing allows challenger organizations to propagate an activist agenda and to dominate the nationalist discourse among co-nationals while raising new challenges concerning coordination, control, and relative position among multiple centers of action across national borders. Within the challenger field, “incumbent challengers” vie for dominance in agenda setting with other “challenger” challengers.

The purpose of this paper is to present contrasting approaches to the descriptive case study of tourism to the buried city of Plymouth, Montserrat, an example of the marketing and burying – the supply and demand – of apocalyptic dark tourism on the island.

A case study mixed-methods methodology is adopted, and findings are derived from tour guiding fieldwork, guide and tourist interviews, and an analysis of travel writing and tourism marketing campaigns.

Dark tourism is viewed as a contentious and problematic concept: it attracts and repels tourism to the former capital Plymouth, Montserrat. After 20 years of the volcano crisis, the islanders, government and Tourist Board are commemorating resilience living with the volcano and regeneration in a disaster scenario. Marketing and consumption approaches to dark tourism elucidate different facets to the case study of “the buried city” of Plymouth, Montserrat, and the Montserrat Springs Hotel overlooking Plymouth. The disjunct between these two types of approach to dark tourism, as well as the different criteria attached to working definitions of dark tourism – and the range of interests in apocalyptic dark tourism into the city and its surrounds – show some of the problems and limitations with theoretical and scalar discussions on dark tourism.

The paper’s implications are that both supply and demand approaches to dark tourism are needed to fully understand a dark tourism destination and to reconcile the disjunct between these two approaches and the perspectives of tourist industry and tourism users.

This is a descriptive dark tourism case study of a former capital city examined from both supply and demand perspectives. It introduces the apocalyptic to dark tourism destination analysis.

In this chapter we apply a range of insights drawn from social science studies of hope amidst contexts of illness, and studies of hope emerging from the sociology of emotions, in critically considering social processes of hoping amidst the Covid-19 pandemic. While much of the health sciences literature on hope emphasises positive outcomes in terms of coping and motivation, we also draw upon various perspectives which denote a dark side of hoping, whereby inequalities and injustices are tolerated, or where feeling rules insidiously coordinate collective hopes in ways which serve various political-economic interests. Reflecting this ambivalence across different literatures, our examples and analyses suggest that hoping as a social process is itself inherently conflicted, dissonant and rife with tensions. As we explore the contradictions of hoping amidst a pandemic, the tensions between expectations and desire, tragedy and optimism, aspiring to act and fatalistic acceptance make apparent that emotions of hope can be neither neatly delineated nor disentangled from a ‘messy’ web of related feelings and framings. We extend our emphasis of these blurry, dissonant and messy aspects of hoping through work on ‘tragic optimism’, following Frankl, wherein wider lifeworlds or imaginaries pertaining to deeply embodied and implicit notions of self and a good life are central to maintaining hope amidst heightened vulnerability and uncertainty. We close by laying out a post-formal approach to hope, which methodologically and conceptually focusses on contradictions and dissonance in narratives of hope, whereby living hopefully always involves living awkwardly with these tensions.