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This chapter argues that corporate social responsibility (CSR) and even corporate sustainability and responsibility will be insufficient to generate the transformation needed for businesses, economies, and societies to deal with potentially existential sustainability, climate change, and inequality crises. A new socio-economic narrative needs to be created to underpin thinking about economies, societies, and nature. After briefly looking at CSR today, the paper discusses the power that the neoliberal narrative has in shaping understanding of the roles and purposes of businesses. It then argues for a new narrative emphasizing well-being, dignity, and sustainability, an economy in service to life, as an alternative, highlighting the powerful role that memes, core units of culture, play in shaping narratives.

The deadhead subculture – centered around the band Grateful Dead – has been active for 50+ years. Despite its longevity, academic work is sparse compared to other music subcultures. Given its durability and resilience, this subculture offers an opportunity to explore subcultural development and maintenance. I employ a contemporary, symbolic interactionist approach to trace the development of deadhead subculture and subcultural identity. Although identity is a basic concept in subculture research, it is not well defined: I suggest that the co-creation and maintenance of subcultural identity can be seen as a dialectic between collective identity and symbolic interactionist conceptions of individual role-identity.

The purpose of this study is to explore and theorize on the motivations of a new class of whistleblowers or leakers stemming from the “abusive” cybersecurity practices of Western governments. This research primarily focuses on such practices of the US Government.

This work is designed as a case study research of cybersecurity whistleblowers or leakers on Western governments, involving data collection from primary and secondary sources. The method is a content analysis to determine the presence of certain themes within this primary and secondary data which this research can then make inferences about the messages within the texts.

The findings show a formation of a recent class of power brokers, with its own collective ethos, who will be known by a new term: the “New Knowledge Cyberclass” (NKC). The development of the NKC was revealed through the shocking data revelations by Edward Snowden, Julian Assange and Chelsea Manning. What separates the NKC from government “protectors” (i.e. President Obama, Central Intelligence Agency Director Mike Pompeo), who argue that these leakers stole and leaked classified documents that endangered lives, is their definitions of what it means to be defenders of democracy, which here pertains to the rights to citizens’ online privacy and the degree of secrecy in US Government.

To the best of the author’s knowledge, this is the first study directed toward connecting, Snowden, Assange and Manning, to the birth of a new class of power brokers designed to directly challenge Western government malpractices with citizens’ online privacy and secrecy in foreign operations. This research explores both the birth of this new class and a collective ethos that binds this group together despite the tensions and conflicts within this new class.

How might deeply embodied student experiences and nonhuman agency change the way we think about learning theory? Pushing the conceptual boundaries of practice-based learning and communities of practice, this chapter draws on student experiential fieldwork ‘on Country’ with Indigenous people in the Northern Territory (NT), Australia, to explore the peculiar silence when it comes to more-than-human ¹ features of situated learning models. As students engage with, and learn from, Indigenous epistemologies and ontologies, they become open to the ways their learning is co-produced in and with place. The chapter builds a case for an inclusive conceptualisation of communities of practice, one that takes seriously the material performativity of nonhuman actors – rock art, animals, plants and emotions in the ‘situatedness’ of socio-cultural contexts. As a co-participant in the students’ community of practice, the more-than-human forms part of the process of identity formation and actively helps students learn. To shed light on the student experiences we employ Leximancer, a software tool that provides visual representations of the qualitative data drawn from focus groups with students and field diaries.

This paper provides a critical examination of cultural competence approaches, using the findings of a development project in the black voluntary sector that aimed to increase awareness of palliative care amongst older people and carers from groups most commonly referred to in the UK as being ‘minority ethnic’. The project involved narrative interviews with a convenience sample of 33 older people and carers and 11 focus groups with a convenience sample of 56 health and social care professionals. The findings from the interviews suggest that assumptions about culture and about care as competence that inform cultural competence models can have significant drawbacks for both service users and health and social care professionals. The paper further argues that cultural competence fails to fully recognise illness and care as occasions marked by profound moral and ethical demands.