Search results

This chapter shares the stories of a Mi'kmaq grandmother's reflections of stories from Elders of the Mi'kmaq Nation to share with Masie, born at the start of the COVID-19 outbreak in Mi'kma'ki. These stories form a story-net of teachings and reflections to help guide Masie on her journey as a Mi'kmaq girl growing up in a kind and sometimes unkind world. These stories represent a gift in a written form from a grandmother to a beautiful soul who will need help to navigate a world of uncertainty, but a world with tremendous beauty when seen through a Mi'kmaq historical perspective.

The purpose of this paper is to provide an insight into teaching practice of the University of al‐Qarawiyyin, Morocco, with a particular focus on Islamic pedagogy.

The authors conducted daily participant observations of “teaching circles” over a seven‐month period. The participant observation was achieved from engaging in the daily life of al‐Qarawiyyin and from developing relationships with teachers and students of the university.

The fieldwork has shown that teaching methods of particular significance are based on the characterising concepts of knowledge and the sacred; and on the development of skills such as orality (both seen as oral transmission from teacher to students and as a traditional mode for transmitting knowledge in the Arab cultures) and memorisation of the sacred text. Islamic pedagogy is understood by the way these aspects are woven together.

The paper demonstrates that what is unique to the Islamic pedagogy of al‐Qarawiyyin is the deep certainty of belief in God and this underpins the oral transmission, thus facilitating memorisation, and the didactic approach towards sacred texts.

Leadership is as widely used as it is misused and misunderstood. This paper seeks to argue that in an educational context it is important not only to revisit and reframe conceptions of leadership but also to see it as having an essentially subversive purpose. The paper aims to dicuss subversion in an intellectual, moral and political sense, as a sacred mission to confront the “noble lies” of politicians, the superficiality of the designer culture and the line of least resistance opted for by overworked and demoralised teachers.

The empirical base for this paper is a seven‐country three‐years study entitled Leadership for Learning which brought together staff from 24 schools in seven countries to explore the connections between learning and leadership and to arrive at some common understanding which could be tested in practice across national and linguistic boundaries.

While recognising the unique contexts and differing cultural traditions as diverse as those of Australia and Austria, the USA and Greece, engaging in an international discourse through face‐to‐face workshops, virtual conferencing and exchange visits led one to five key principles held in common.

The paper offers intriguing and insightful discussion into the subject of leadership as a subversive activity.

The notion of deeper experiences of Hindu devotees inspired by divine images and sacred places has roots in the historical past, going back to the Vedic period (ca. 2500 BCE), where we find rich literature on performances, rituals and merits of pilgrimages. Considered the bridge between human beings and divinities, the experiences received are the resultant ‘blissful fruit’ (phala) that helps the spiritual healing of pilgrims through awakening conscience and understanding the manifested meanings, symbolism, purposes and gains. This system can be viewed concerning the ‘texts’ (the mythology, ancient text and related narratives) and the ‘context’ (contemporality and living tradition). These rules and performances have regional perspectives of distinctions, but they also carry the sense of universality, i.e. locality (sthānic) and universality (sarvavyāpika) interfaces. The devout Hindus reflect their experiences in conception, perception, reception and co-sharedness – altogether making the wholistic network of belief systems, i.e. the religious wholes in Hindu society. This chapter deals with four aspects: the historical and cultural contexts, the meanings and merits received, the motives and the journey and interfacing experiences. The study is based on the experiential and questionnaire-based exposition and interviews of pilgrims at nine holy places during 2015–2019 on various festive occasions and is illustrated with ancient texts and treatises. The sacred cities included are Prayagraj, Varanasi, Gaya, Ayodhya, Vindhyachal, Ganga Sagar, Chitrakut, Mathura Vrindavana and Bodh Gaya.

The idiom “sacred cow” is problematic due to its inaccuracy and cultural insensitivity. The purpose of this paper is to examine the term’s meaning within the nursing literature, describe connotations in religious contexts, explore subject headings applied to research using the phrase, and discuss alternative terminology.

This paper employs Rodgers’ evolutionary concept analysis methodology to identify the concept “sacred cow” and surrogate terms, collect and analyze sample articles and headings, explore an exemplary case, and look for concept implications.

The term “sacred cow” appears frequently in the healthcare literature, particularly within the nursing literature. Its meaning within this literature pertains primarily to practices not supported by empirical evidence and performed to maintain a status quo. Headings applied to the relevant literature do not describe this concept, and more accurate headings could not be found within widely used controlled vocabularies.

“Sacred cow” is an inaccurate descriptor for practices not supported by evidence as these practices do not usually apply to holiness or cattle. The term’s implied meaning comes only when viewed within a context satirizing beliefs considered as “other.”

This paper appears to be the first to methodically explore the concept of “sacred cow” within the nursing literature. The paper breaks ground in proposing solutions for the lack of applicable controlled vocabulary. By exploring these topics, it is hoped future authors use more accurate, culturally neutral terminology when discussing non-evidence-based practices and indexers increase discoverability by using more descriptive headings.

Although tourist experience has been considerably studied, there is a dearth of research on spiritual cognitive stages in tourism literature. Therefore, this paper aims to reveal the dimensions of the tourist experience based on numinosity context.

A qualitative method is used by the etic and emic approach with an ethnographic background. After observation and active participation in the field, data was collected from 44 participants with semi-structured interviews to reveal their numinous experiences dimensions.

The results show that numinous experience in three categories (mysterium, tremendum and fascinans) can be evaluated in seven dimensions including history, story, awe, reverence, atmosphere, place-based and nature-based dimensions.

This study provides managerial and practical implications for tourism stakeholders to be aware of numinous experiences and to better manage sacred places.

This paper offers a novel tourist experience design in the numinous context to the best of the authors’ knowledge.

This chapter examines the notion that contemporary tourists prefer luxury experiences rather than luxury products by testing the opinions and attitudes of middle-class tourists as a critical target for global luxury tourism through the lens of experience-oriented accommodation. Notions from the study were used in conceptualising a spectrum to describe the shades of grey within luxury tourism. A Japanese temple lodging known as ‘shukubo’ in Koyasan, an experience-based accommodation, was used as a case to investigate the preferences of two groups of middle-class Thai tourists: non-pilgrims and pilgrims. The results, which revealed positive opinions and attitudes towards the programme, confirm that both groups were satisfied with the luxury tourism experience programme. However, non-pilgrims, described as psychocentric tourists (represented in black at the left end of the spectrum), tended to embed them with luxury materials, such as the accommodation's facilities and amenities. Conversely, pilgrims, identified as allocentric travellers (represented in white at the right end of the spectrum), were inclined to define ‘simplicity’ as a luxury. They were also interested in learning experiences at both ‘off-the-beaten-track’ and famous branded destinations. The differences found in such an example as described above conceptualised tourists' personalities regarding luxury tourism within three shades of grey: dark grey, grey and light grey, depending on the intensity of their interests in material concerns or learning experiences. Findings from this study are general; however, it presents an original concept developed from demographic and psychographic factors to broaden the understanding of luxury tourism, which is undergoing a paradigm shift.

This paper questions the validity of traditional scientific method for the study of human learning and proposes five postulates for the advancement of a conversational science. It considers how an evolving capacity for lifelong learning has been constrained by inappropriate research methods and educational practice leading to a learning deficit in the population. Over 25 years of action research offers solid evidence for the humanisation of science as a conversational research process which respects the individual as a unique meaning constructing, self‐organising learning (SOL) entity. A learning conversation pedagogy which enables learners to act as personal scientists and action researchers and a SOL Systems Seven for a community of action researchers is outlined. Finally, the paper considers how SOL entities can function as catalysts for new forms of ORDER with a potential for the emergence of a new species of learning and of being human.