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The Igbos are renowned for their success in business. This chapter traced the pre-colonial and post-colonial innovations among the Igbos to highlight salient factors that could be responsible for their outstanding success in recent times. In the pre-colonial era, the Igbos made their livelihood through vocations such as blacksmithing, traditional medicine, farming, pot moulding, hunting, food preservation, and textiles, especially in cloth weaving. The post-colonial period which witnessed the Nigerian civil war, led to a disruption of their entire business structure. However, through the principles of apprenticeship and hard work, ingredients of success in the pre-colonial years, the Igbos were able to rebuild their business structure and became renowned for their success. They retained some of their pre-colonial crafts such as cloth weaving of which the Akwete fabric is a good example and has gained both national and international prominence in recent times. The chapter presented the case of the Akwete Weaving Centre of Alex Ekwueme Federal University Ndufu-Alike Ikwo (AE-FUNAI), established to promote cultural heritage and enhance the entrepreneurial skills of students in the craft through modern apprenticeship. The chapter made recommendations on ways to enhance the Akwete Weaving industry and effectively harness its potentials.

According to the critic Tom Lubbock, ‘Cloth is the universal free element. It doesn't have to explain itself. It performs’ (Lubbock, 2002). Cloth drapes and folds, becoming a membrane separating what is outside from what is inside. In this chapter, I draw on the writings of de Certeau, Rendell, Tschumi, etc. to develop ideas concerning the ways in which the use and understanding of textiles may move our perceptions of the boundaries of space, and the location of place. I argue that cloth may contain the identity of place, and that lace and lace net-works provide a starting point for the exploration of fluid space as described by Isozaki, Ishigami, etc. ¹ I also discuss those structures/mise-en-scène which frame our awareness and interpretation of place and space. Examples of work drawn from art, cinema and architecture are used to illuminate those ideas which question the materiality and purpose of form and enclosure.

This chapter demonstrates how the University of Waikato in New Zealand adapted a global standard (the Library of Congress Classification) for local use by inscribing topics related to and about Māori history and people.

The findings are the result of using library catalogs and classifications as primary historical documents.

The University of Waikato’s classification simultaneously uses and implicitly critiques a universal system written from a U.S. vantage point. It seems to acknowledge the benefits and necessities of using a globally recognized standard, as well as a need to inscribe local, anticolonial perspectives into that system.

The research relies on historical documents, and some aspects related to purpose and attribution are difficult to ascertain.

The local adaptation of the Library of Congress Classification may serve as a model for other local adaptations.

This may bring new dimensions to thinking about colonialism and anticolonialism in knowledge organization systems. It contributes to ongoing conversations regarding indigenous knowledge organization practices.

Although scholars have examined Māori subject headings, research on local shelf classifications in New Zealand have not been objects of study in the context of global and local knowledge organization. This chapter brings an important classification to light.

As a network analyst, I am fascinated by social interactions. The ways in which people connect with one another and exercise power and authority by deploying different forms of capital. This piece returns to the underlying and changing kinship network structure of the village of Ambridge over time, explores the role of ‘kin-keeping’ as deployed by the matriarchs Peggy and Jill. I am most interested in the ways in which gender as performed by the women of the village intersects with abundance or lack of other forms of capital, and how far inequalities persist and why. It is clear that there is an intergenerational power dynamic at play in the spreading or hoarding of the various dimensions of power layered together and how forms of capital intersect for protection or precarity. Social and cultural capital at birth in the village is defining in terms of both ‘serious’ life outcomes as well as how more minor infractions and foibles are viewed. Further, I return to discuss how my various network-based predictions have fared over time. The Headlam Hypothesis and the fate of Ed Grundy – King of Ambridge are revisited and their durability explored.

The chapter aims to identify strategies used by Arab deputy-principals in Israel to manage their emotions at work. The following questions guided the research: (1) Which emotions do Arab deputy-principals tend to express and which emotions do they suppress? and (2) How do they suppress the expression of certain emotions and are the results of such suppression? In order to explore these issues, the author adopted qualitative research methodology, conducting 15 semi-structured interviews with school deputy-principals in the Arab education system in Israel. It was found that deputies described their relations with the principal and the teachers in terms of closeness, attentiveness, support, encouragement, inclusion and conflict resolution. Deputy-principals reported suppressing their emotions, because their expression might be understood as a personal weakness. They felt that an effective deputy has to conceal some or his/her unpleasant emotions (hate, anger or fear) to emphasise that the principal is the real ‘boss’ in the school. Arab cultural norms dictate that female deputy-principals cannot display their emotions in front of a male teacher and vice versa. Understanding the unique social and organisational contexts in which Arab deputies work may clarify correlations between organisational culture, professional ethics and emotion regulation. Further conclusions and implications are discussed.