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As well as the obvious application of access to the library's learning resources, Napier's OPAC is used to combat the problem of a three‐site university campus with no obvious social centre. This is being achieved by the availability across the network of information about clubs and societies and events; a question and answer facility aids communication amongst users as well as between users and staff. In addition a number of self‐service activities maybe performed by users of the system, including the placing and cancelling of reservations, the monitoring of personal information and the placing of advance bookings for short loan material.

States that as use of networks becomes more innovative and widespread in higher education libraries, current approaches to the organization of network‐accessible resources reveal flaws. Moving forward from the recommendations of the Follett Report, and adopting an approach which seeks to redefine conceptually conventional practices and standards the study examines, from a technical services perspective, issues and approaches relating to the development of existing cataloguing rules and practices, and machine‐readable standards, and proposes these standards as the most effective means of enhancing accessibility to electronic resources. Characterizes the current period as one of organizational, technological and conceptual transition, and addresses the broader issue of academic network‐accessibility in the local, regional, national and international context. Additionally, identifies the challenges to and implications for conventional, and future, technical services operations of these trends.

The oversight of ethical conduct of research is often placed on the university institution in partnership research. How institutions ensure the ethical conduct of research varies and for research being done with Indigenous communities, communities themselves are now conducting their own research ethics reviews. However, this chapter aims to place some onus of responsibility on the researcher themselves, to develop their own moral compass when working with Indigenous communities. (Borrowing from Toombs (2012). Ethical research for indigenous people by indigenous researchers. Aboriginal & Islander Health Worker Journal, 36(1), 24–26.) notion of the moral compass, the authors will discuss their own experiences as Indigenous researchers and how a moral compass is critical even in light of the best research ethics policies.

The authors focus on the Canadian and Australian context and provide examples from their own experiences as Indigenous people, researchers, and research ethics administrators. The focus of this chapter is to highlight some of the unethical research that has been conducted on Indigenous peoples and the policy and community response to that research. The authors explore how to build better relationships through research with Indigenous peoples.

This chapter does not aim to provide a thorough review of literature on research ethics with Indigenous peoples; however, some of this literature is cited. The focus of this chapter is to share the experiences related to policy from the perspective of two Indigenous researchers.

This article uses Tribal Critical Race Theory (TribalCrit) and human rights education (HRE) to frame social studies instruction about the Ghost Dance movement of the late 1800s. This religious ritual served as a source of spiritual communion for Native Americans across the Western United States during an especially brutal era of colonization, most tragically exemplified by the Wounded Knee Massacre. The critical approaches offered are meant to challenge dominant narratives that often neglect or minimize colonialism and White supremacy.

TribalCrit is useful in framing acts of racism and genocide faced by Indigenous people in American history and can help teachers approach issues of social justice in a way that identifies oppression, while also promoting empathy and advocacy (Brayboy, 2005; Sabzalian et al., 2021). Furthermore, human rights concepts can support a critical interrogation of colonialism by providing a framework that guides analysis of multidimensional oppression (Bajaj, 2011).

The pedagogical approaches included in this article link the historical context of these events to tenets of TribalCrit and HRE. These strategies are explicitly connected to the National Curriculum Standards for Social Studies and the C3 Framework. A lesson plan and enrichment sources, linked to the C3 Inquiry Design Model, are provided.

The Ghost Dance is a powerful illustration of spiritual resistance to colonial policies and ideologies in the United States, such as the Dawes Act and Christian nationalism. An examination of this important religious movement through the critical lenses offered here may build empathy, support justice-oriented citizenship and decolonize curriculum.

FOR MANY PEOPLE IN the world of social care, best value can appear to be yet another management burden, wrapped with the grey wrapping paper of bureaucracy and all tied up with just a hint of threat of intervention from the Government. This article reworks that impression. It does not deny that best value will be one of the biggest real challenges to face the world of care for some time or that it will lead to considerable change. Used well, it will guarantee change, but care will be needed to ensure that it is not a bureaucratic nightmare that detracts from service improvement.

The Report of the Royal College of Physicians (London) and the British Cardiac Society issued in April last was the product of a joint working party, whose aim was to formulate the best possible advice which can at present be given to medical practitioners towards the prevention of coronary heart disease. It caused quite a stir, particularly its dietary recommendations, and the mass media made the most of it, more from inferences drawn from the measures recommended than from the report itself. Now that the sensation of it has gone and the dust has begun to settle, we can see the Report contains nothing that is new; it tells us what we have long known. Like the Horsemen of the Apocalypse, except that there are three of them, at least for the moment, the causative factors of the rising incidence of coronary heart disease, built into our affluent society, have been working their way at the heart of man for a good many years now.