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This article looks at the often complex and enduring relationships between wayfarers (itinerant homeless men) and religious and therapeutic communities, with an eye to examining some of the ways in which such ‘outsider’ organisations embody forms of support and care that in many important respects deviate from traditional night‐shelters and mainstream day‐centres. It aims to achieve this task in four steps. First, the defining characteristics (endurance, mobility, rurality, work) of wayfaring are described. Then I consider how vow‐based communities enable wayfarers, seeking a rest on their journey's way, to experience (albeit temporarily) feelings of acceptance and expressions of hospitality. Next, I illustrate some of these themes with a discussion that draws on ethnographic research undertaken at Pilsdon Manor, a Christian community in rural West Dorset that offers a refuge to people in crisis, and which has been materially and spiritually sustained by 50 years of close engagement with wayfarers. Fourth and last, the article points to topics that might be elaborated upon in future research on the culture of wayfaring and alternative homeless service providers.

The focus of this chapter is quantum dialectical storytelling and its contribution to generate anticipatory knowledge of the future through the intra-play between the ante-narrative and the anti-narrative. The theoretical framework on quantum dialectical storytelling is based upon Boje’s triad storytelling framework interfused with Hegelian dialectics and Baradian diffraction. Through the inspiration of Judith Butler’s performative theory, Riach, Rumens, and Tyler (2016) introduce the concept of the anti-narrative as a critical reflexive methodology. By drawing on Hegel’s work on the dialectical phenomenology of critical reflexive self-consciousness, a dialectical pre-reflexive and reflexive framework emerges as intra-weaving modes of being-in-the-world toward future.

Walking is considered as a particular relationship for rhythmic moving in cityscapes and as method for understanding. The purpose of this paper is to explore the significance of an embodied way of sensing and making sense, of knowing and learning that is relevant for tourism education and studies and other forms of experiential learning.

The paper uses a conceptual, discursive and research-based approach based on a phenomenological understanding of embodied learning. Empirical “data” from two educational tours (Edutour) in Lisbon and Shanghai are presented, contextualized and interpreted.

Walking through cityscape related to projects is an “effective” embodied practice of learning in which senses “make sense.” The empirical material and experiences that emerged during Edutour demonstrated the significance of walking as form of embodied knowing, learning and interrelating to place and paces of a tourist city.

The idea of walking as method within tourist cities is hardly explored. Hence, this constitutes a unique, innovative and interpretative event in which new approaches, such as “fielding” and “reflactions” “in the feeld”, defy more traditional concepts. It emphasizes the role of the city as a medium and remains a valuable contribution for tourism and education research.

THERE are days—and even seasons—when to the enthusiastic walker his favourite books make but a slight appeal. Indeed on such occasions you need not be surprised if you find him asserting, heretically and dogmatically, that there is no book that will rival in his affection the frayed and tattered and rain‐stained map that has so often been his companion on hill and moor. On the winter evenings, when the curtains are drawn and the rain‐storm whips the window pane, he will pore over it for many an hour, following again in fancy the paths he has trodden in the long summer days, recapturing perhaps the view that opened up before him when, rounding the hillside above Durisdeer, he looked over the gently swelling hills of Nithsdale with their woods, their trim fields, their white farm houses, set against the grey‐blue background of far‐off mountains of Galloway.

Given the common theme of budget cuts, one library presents its award‐winning story to provide information to a small community, extended from other common community and state resources.

Explores how this library won the award of being the “Best small library in America”. For those not knowledgeable of the geography of the USA, this winner is found in the most unlikely of places, Alaska, one of only two states not connected to the other 48 states. Given the unique way of approaching library service, one can see how the award was won.

Several methods for living in a world of reduced funds include, thinking out of the proverbial box and doing things different ways; partnerships with organizations and grant institutions; doing events and programs for specific groups and involving the entire community in the process.

On being seen as an award‐winning institution, members of the library world often ask, “How did they win and we didn't?” or “How can we replicate the success which that institution is having?” This paper takes those questions and gives the authors a clear picture of how to accomplish success.

The aim of this paper is to answer the question: how can judgment about good and bad behavior of a device or service under development be included in the development process?

By distinguishing between detached good/bad judgment, called “ethics of the eye”, and judgment about good and bad behavior embedded in doing and dialogue, called “ethics of the hand”, two examples of designer judgment are examined, one embedded and one detached. The outcome is explained by means of an application of Ricoeur's hermeneutics, where he shows how narration comprises pre-figuration, con-figuration and re-figuration. An examination of collaborative prototyping in Krzysztof Wodiczko's work on building a vehicle together with homeless people in Manhattan, New York, is contrasted with an example of the detached evaluation of use in Joseph Weizenbaum's account for use of his computer therapy program Eliza.

The difference is identified as the difference between joint making and dialogue, resulting in re-configuration, and detached evaluation, which sticks with the pre-figuration. The paper concludes that for engineering and design at large “ethics of the hand”, the collaborative doing and dialogue, where the engineering and the designerly way of understanding come together over a prototype, brings out a shared frame, which makes ethics an integrated part of the development process.

The paper discusses how judgment about good and bad behavior of a device or service under development can be included in the development process and shows that the answer is collaborative prototyping.

Since Christies International came to the market in November 1973 London has seen no significant company flotation: the economic situation of the country as reflected in falling profitability of companies in real terms and in uncertain stock markets has made conditions virtually impossible for any further newcomers to make their appearance. However, the recovery, when it comes, will surely bring in its wake a series of companies seeking for the first time shareholders from amongst the investing public.

The New Zealand Teaching Council recently published Tapasā, a touchstone document to support non-Pasifika teachers in considering how their practices might be more culturally sustaining for Pasifika students, signaling continued national recognition of the need for teachers to inquire into their teaching practices as culturally informed and situated. In this chapter, we see this call as an invitation to look critically at the content of our initial teacher education literacy classes, and also to look critically at the methods of instruction and assessment. In our framing and analysis, we draw on several aspects of Tierney's (2018) framework for global meaning making, including “interrupting existing frames.” Despite Aotearoa New Zealand's official foundation in biculturalism, Indigenous ways of knowing have been historically marginalized in official schooling spaces, so there is a continuing need for rigorous interrogation of curriculum and practices that continue to privilege settler colonial perspectives and values. Using diffractive text analysis and talanoa vā, we explore the processes and first wave of insights to arise through a collaborative effort to decolonize some aspects of literacy teacher education curriculum.

Similar to other parts of the United States, its southern region is still wrestling with the implications of the resegregation of America’s schools. Unlike other parts of the country, however, the Deep South demons are rooted in a vastly different historical context. This chapter offers an historical analysis of the educational problems in the Deep South, with strong emphasis on gifted programming. Further, in this chapter, we present and describe a framework that could guide educators as they strive to identify giftedness among children of color and implement programming in a culturally responsive manner.

This chapter explores the multifaceted present-day social and cultural constructions of adolescence in a Nordic Atlantic society, the Faroe Islands. Based on young people’s perspectives and narratives, this chapter delves into the transition from youthhood to adulthood in the context of a small-scale, family-oriented society in shift. Drawing on sociological theoretical writing about “waiting” and “waithood” in relation to the (often temporally extended or delayed) transition from adolescence to full adulthood in a globalizing world, as well as social anthropological studies of future-making, my aim is to outline the new futural orientations of contemporary adolescence with focus on aspirations for work and family life. Young people, the chapter argues, are waiting and navigating in a society with multiple parallel temporalities: When to marry? When to get children? When to earn your own money and have your own home? These and many other questions define waithood in contemporary society, which is characterized by an increasingly precarious avenue toward promising futures resonating the socially accepted ways of performing adulthood. In the Faroe Islands, an island society with roughly 54,000 inhabitants, young people’s waiting is very often also a question of staying or leaving, that is, mobility and migration strategies. The waiting entails pace as a strategy for the future (Eisenstein, 2021). Adolescent islanders aim to “hit the right pace” in their future imaginaries. This chapter contributes to sociological discussions on the social construction of adolescence with focus on the meaning of time and temporalities. It relies on empirical material from extensive qualitative studies in the Faroe Islands.