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The purpose of this paper is to describe the delivery of facilitated action learning sets as an integral component of a multidisciplinary end-of-life care course.

The educational intervention described in this paper is delivered by specialist palliative care practitioners to those working with dying patients and their families in non-specialist settings. The programme consists of two components: the first taught/experience-based component takes place in a hospice. The second integral component involves action learning sets which are facilitated by specialist palliative care staff over a six-month period. This paper reports the challenges, learning and benefits of using action learning sets to improve end-of-life care.

Action learning sets provide support which enables staff to implement changes to end-of-life care. Participants in the successful action learning sets were motivated to change practice and identified themselves as change agents. Management support was vital to allow participants the authority to implement changes to practice.

Facilitators need to gain participant and management commitment to the action learning process before the programme begins if they are to be successful in achieving changes to end-of-life care.

Hospices and other health care organisations work in partnership to deliver this programme, and this paper demonstrates how action learning sets can increase mutual understanding and communication between specialist and non-specialist end-of-life care settings.

Using a life course perspective, we identified perceived events, transitions and trajectories in older adults' lives that contributed to and inhibited continuous participation in physical activities and exercise at three stages of their lives (ie, young adulthood, middle adulthood, late adulthood). In‐depth interviews with nine men and six women provided an understanding of how societal processes and opportunities, life course roles and transitions and individual meanings of physical exercise influenced the older adults' perceptions of and current participation in physical activity and exercise.

This chapter explores social enterprises as an alternative and addition to traditional entrepreneurial ecosystems (EEs). It reviews the substantial social enterprise literature in order to identify the myriad of competing tensions constraining development and success of social EEs in areas of significant poverty and economic deprivation. Following this, the findings of several contemporary and novel studies are discussed. These collectively evidence ways social enterprises are overcoming the seemingly immutable constraints they operate under. In particular, the Social Enterprise Places initiative has been highly effective in supporting the development of flourishing social EEs in many locations in the UK. However, the growth of social enterprises, both in number and economic importance, presents further challenges that social enterprise owners and managers will have to contend with. Consequently, these organisations and their allied ecosystems require continued structural, financial and skills support.

THE Library Association Record will, no doubt, produce the appropriate account of the initiation of Mr. Charles Nowell, at Manchester, as President of the Library Association. Only a few words are necessary here to assure the new president of our satisfaftion with the recipient of our highest honour and our assurance of our loyalty. He has had the full apprenticeship from his youth up in the ways of public librarianship and the great work he has done since he has been Chief Librarian of Manchester has had the approval both of the citizens there and, we venture to assert, of the nation. It was specially appropriate that the ceremony, as was the case with Mr. Cashmore at Birmingham, should take place in his own city where the citizens, his Lord Mayor—who entertained the guests splendidly—his Committee and fellow City Officers could share in our tribute. It was even more fitting that that city should be the cradle of librarianship, having our pioneer of pioneers, Edward Edwards, as its first Librarian, and having also had a succession of fine library committees served by a series of quite eminent librarians. One word more; the speeches were worthy of the occasion and Mr. Gordon transferred his own powers to Mr. Nowell with the grace and eloquence he has shown consistently. Our readers will have seen the capital portrait—a speaking likeness—of Mr. Nowell in the January Record.

Examines how the idea and practice of the learning organization (or company) has made swift and rapid progress in the UK, and as a label, it is one that many organizations aspire to. States that it would seem that many of the aspirants are having a hard time trying to convince others of the validity of learning organizations. Argues that the visions commonly associated with the learning organization may just reflect a particular way of talking or a story about the world which is not sufficiently shared by others to prompt joint action. Goes on to examine the way learning may occur in organizations through ways of talking or story‐telling within nets of collective action. Utilizes a story about normal work in an organization to show how ongoing relationships contribute to a diverse pattern of learning within the organization. Finally, argues that if organization leaders are really serious about making the learning organization vision a reality, they will have to work a lot harder and be a lot cleverer to make their voices heard and listened to ‐ they will have to become better story‐tellers.

The purpose of this paper is to evaluate ethnic identities emerging from the budgetary processes of the Anglican Church of Melanesia (COM) – the Solomon Islands.

An interpretive and case-based methodology is employed. Fieldwork consists of 27 interviews, document analysis and lived-observations. Ethnic identity and concepts of the indigenous culture inform the analysis.

Findings demonstrate how Church-led practices merge with indigenous processes and how, together, members negotiate their way through this complex budgeting process. A broadened network and community (wantok) is revealed, and through a sympathetic melding of Melanesian and Church tradition, a new ethnic-identity emerges. Issues of parishioners’ isolation, women’s roles and central accountability are not, as yet, fully integrated into this emerging identity.

There may be value in prioritising “people” over “timelines”, “discussion” over “deadlines” and in respecting local traditions in order to nurture the foundation for new identities. Also, and as evidenced, “nationhood” should not be assumed to be a powerful force in defining ethnic identity.

The value of respecting the complex interaction between tribal tradition and Church values by those in power is revealed.

“Ethnic identity” is revealed as a complex notion in the Solomon Islands Anglican COM.

A long-isolated culture’s construction of self-identity in the context of the COM is revealed.