The Melbourne Declaration on Educational Goals for Young Australians identified that a world class curriculum in the twenty-first century required more than learning areas alone. It also required the interweaving of other aspects such as fundamental skills and capabilities as well as being able to respond to critical educational issues and future needs. These requirements were met by the Australian Curriculum through its three-dimensional structure of Learning Areas, General Capabilities and the Cross-Curriculum Priorities. The Melbourne Declaration noted that to meet its commitment of ensuring that all Australians could become active and informed citizens, each learning area would require all students to have the opportunity to access First Nations Australian content where relevant. Additionally, the Declaration highlighted the need to improve educational outcomes for First Nations Australians to ensure that, as a nation, we achieve not only equality of opportunity but also more equitable outcomes. The Aboriginal and Torres Strait Islander Histories and Cultures Cross-Curriculum Priority provides a national opportunity to confront First Nations Australian educational disadvantage and break the cycle of non-First Nations Australians not knowing about or who this country’s diverse and vibrant First Nations peoples are.

Chapter 7 examines Gulliver’s Travels Parts II and III, with particular focus on the role of ideology, namely religion and sectarianism, in the context of global politics and trade. Swift saw modern Europe as a once-unified constitutional and ideological system (Christendom) that fell into a state of decay – a process accelerated by ideologies and policies motivated by hubris and aggression, such as absolutism, militarism, colonialism, capitalism, and imperialism. In doing so he illustrated essential dynamics of modernity, science, technology, and globalization and implied that their unrestrained development would lead to conflict rather than cooperation. He painted a picture of Asian governments, namely Japan, as foils to European governments: while they were despotic at home, they followed rational self-interest abroad, enabling cordial trade relations and a balance of power. By contrast, modern European colonial powers are satirized as being blinded by the pursuit of commercial monopolies and hence objects of foreign manipulation.

Now that the notion of the Anthropocene is more than a quarter century old, it is possible to review its career. With a special focus on the notion’s trajectory in literary studies, this chapter assesses that career in three ways. First, it makes the language-theoretical point that the Anthropocene is less a rigid denominator than a necessary misnomer: a term that cannot possibly capture the vast realities it is assumed to name, and is better thought of as a catalyst for debate. This helps explain why the recent dismissal of the Anthropocene as a chronostratigraphic unit hardly affects the term’s popularity. Second, it tracks the development of the term in literary studies to show how a term that initially signaled ecological urgency began to signify theoretical complexity in the 2010s and, somewhat later, also an increasing awareness of diversity. Third, it underlines that the particular way in which literary studies conceives of the Anthropocene is affected by the specific affordances of literature, which is reflected in the association of the Anthropocene with interdisciplinarity, multiscalarity, embodied experience, the ontology of writing, and a mood of impending disaster.

This chapter challenges the claim that the first decade of the nineteenth century was a disciplinary moment in which the arts and sciences were separated. It analyzes a publishing phenomenon of that decade: scientific publications for children, women, and artisans produced as conversations, dialogues, or catechisms. A wealth of such publications emerged in the years 1800 to 1810. They offer important insights into the competing scientific cultures of the turn of the century, in which professionalized disciplinarity had by no means eclipsed the amateur, even un disciplined, natural philosophy of the late eighteenth century. This essay focuses on Jeremiah Joyce, a scientific educator and author, analyzing the development of his educational writings and those of his interlocutors in this decade. Though these years produce new models of scientific instruction, experiment, and print communication, there are strong continuities with the natural philosophical and pedagogical practices of the previous century.

We present historical background, contemporary status, and potential future development of the psychology of religion (PoR) in Hungary, beginning with its origins: the formative people, places, and various intellectual schools of thought. Writing about the current state of the topic, we reflect on influential factors that are either facilitating or inhibiting the study of PoR, including publication options, topical emphases, practitioners, orientations, methodologies, and professional organizations.

We offer opinions concerning future development topics that are emerging as important in the immediate future and/or are perennially important in order to stimulate creative and useful research including Western theoretical relevance, the extent to which Western PoR theories may or may not contain reasonable expectations and concepts for this region, contextual nuances, Indigenous theoretical concerns, collaborative research opportunities, and common faux pas – reflections on what people unfamiliar with this region commonly and incorrectly assume about conducting PoR work in this context.

I present historical background, contemporary status, and potential future development of the psychology of religion (PoR) in South Korea, beginning with its origins: the formative people, places, and various intellectual schools of thought. Writing about the current state of the topic, I reflect on influential factors that are either facilitating or inhibiting the study of PoR, including publication options, topical emphases, practitioners, orientations, methodologies, and professional organizations.

I offer opinions concerning future development topics that are emerging as important in the immediate future and/or are perennially important in order to stimulate creative and useful research including Western theoretical relevance, the extent to which Western PoR theories may or may not contain reasonable expectations and concepts for this region, contextual nuances, Indigenous theoretical concerns, collaborative research opportunities, and common faux pas – reflections on what people unfamiliar with this region commonly and incorrectly assume about conducting PoR work in this context.

I present historical background, contemporary status, and potential future development of the psychology of religion (PoR) in India (Eastern traditions), beginning with its origins: the formative people, places, and various intellectual schools of thought. Writing about the current state of the topic, I reflect on influential factors that are either facilitating or inhibiting the study of PoR, including publication options, topical emphases, practitioners, orientations, methodologies, and professional organizations.

I offer opinions concerning future development topics that are emerging as important in the immediate future and/or are perennially important in order to stimulate creative and useful research including Western theoretical relevance, the extent to which Western PoR theories may or may not contain reasonable expectations and concepts for this region, contextual nuances, Indigenous theoretical concerns, collaborative research opportunities, and common faux pas – reflections on what people unfamiliar with this region commonly and incorrectly assume about conducting PoR work in this context.

It was supposed to be a relaxing holiday, a week away cruising the Adriatic in a chartered yacht as the guest of a friend with far deeper pockets, and thus a lifestyle more sumptuous than I had ever experienced. There were just ten of us aboard, some meeting for the first time but, as one day slid into the next under the hot June sun, we started to bond, confide and laugh over the wine-fuelled meals stretching over hours. And so it was that one lunchtime, as the conversation was providing nothing more than a soft and sociable soundtrack to the stunning Croatian coastline, suddenly everything changed. Brexit came up.

Painful as it is for a Remain campaigner like me to admit, the EU has always been dire when it comes to policies for supporting innovation and technology. Even more painfully, things have worsened over the past ten years. Longstanding structural weaknesses in EU innovation policy date from well before the Brexit referendum in 2016. The European Union had dismally failed to create a regulatory environment conducive to technological innovation. As I found whenever I visited to Brussels as a No. 10 adviser under David Cameron, the policy instincts of European Commission officials were overwhelmingly rooted in market stability and risk avoidance – values that, while defensible in themselves, often produced unintended consequences for fast-moving sectors such as digital technology and life sciences. Take the EU’s data privacy rules, which were debated and developed for years before being finally implemented in 2018. As Cameron’s team repeatedly warned at the time, the compliance costs fell disproportionately on small and early-stage firms. Even before fines or litigation, the administrative burden for smaller organisations typically ran into tens of thousands of pounds.

We present historical background, contemporary status, and potential future development of the psychology of religion (PoR) in Argentina, beginning with its origins: the formative people, places, and various intellectual schools of thought. Writing about the current state of the topic, we reflect on influential factors that are either facilitating or inhibiting the study of PoR, including publication options, topical emphases, practitioners, orientations, methodologies, and professional organizations.

We offer opinions concerning future development topics that are emerging as important in the immediate future and/or are perennially important in order to stimulate creative and useful research including Western theoretical relevance, the extent to which Western PoR theories may or may not contain reasonable expectations and concepts for this region, contextual nuances, Indigenous theoretical concerns, collaborative research opportunities, and common faux pas – reflections on what people unfamiliar with this region commonly and incorrectly assume about conducting PoR work in this context.

We present historical background, contemporary status, and potential future development of the psychology of religion (PoR) in the United States and Canada, beginning with its origins: the formative people, places, and various intellectual schools of thought. Writing about the current state of the topic, we reflect on influential factors that are either facilitating or inhibiting the study of PoR, including publication options, topical emphases, practitioners, orientations, methodologies, and professional organizations.

We offer opinions concerning future development topics that are emerging as important in the immediate future and/or are perennially important in order to stimulate creative and useful research including Western theoretical relevance, the extent to which Western PoR theories may or may not contain reasonable expectations and concepts for this region, contextual nuances, Indigenous theoretical concerns, collaborative research opportunities, and common faux pas – reflections on what people unfamiliar with this region commonly and incorrectly assume about conducting PoR work in this context.

We present historical background, contemporary status, and potential future development of the psychology of religion (PoR) in Vietnam, beginning with its origins: the formative people, places, and various intellectual schools of thought. Writing about the current state of the topic, we reflect on influential factors that are either facilitating or inhibiting the study of PoR, including publication options, topical emphases, practitioners, orientations, methodologies, and professional organizations.

We offer opinions concerning future development topics that are emerging as important in the immediate future and/or are perennially important in order to stimulate creative and useful research including Western theoretical relevance, the extent to which Western PoR theories may or may not contain reasonable expectations and concepts for this region, contextual nuances, Indigenous theoretical concerns, collaborative research opportunities, and common faux pas – reflections on what people unfamiliar with this region commonly and incorrectly assume about conducting PoR work in this context.

We present historical background, contemporary status, and potential future development of the psychology of religion (PoR) in India (Western traditions), beginning with its origins: the formative people, places, and various intellectual schools of thought. Writing about the current state of the topic, we reflect on influential factors that are either facilitating or inhibiting the study of PoR, including publication options, topical emphases, practitioners, orientations, methodologies, and professional organizations.

We offer opinions concerning future development topics that are emerging as important in the immediate future and/or are perennially important in order to stimulate creative and useful research including Western theoretical relevance, the extent to which Western PoR theories may or may not contain reasonable expectations and concepts for this region, contextual nuances, Indigenous theoretical concerns, collaborative research opportunities, and common faux pas – reflections on what people unfamiliar with this region commonly and incorrectly assume about conducting PoR work in this context.

This almanac-style handbook presents the historical background, contemporary status, and potential future development of psychology of religion (PoR) across 32 global areas. The emphasis on uniformity of structure and diversity facilitates dual purposes of presenting basic information about countries and offering chapters as data points for cross-comparison. The handbook provides a concrete starting point for systematic discussions and collaborations; readers can compare chapters discovering shared characteristics and/or collaborative possibilities. “Inside” author perspectives promote awareness of fundamental elements of the field in different locations, illuminate contexts and needs of global peers, and offer an authentic and respectful path forward. This systematic, closely defined approach to the global psychology of religion will reveal more of what we know and some of what we don’t know. To the extent that this is realized, the field can expand through fresh collaborative efforts in thoughtful, useful directions we have not even imagined.

Broader debates about possible ways of addressing the tensions between science and theology/religion have not often been applied to psychiatry, and yet it is to a large extent scientific research on spirituality and mental health over recent decades that has generated current interest in the importance of spirituality to psychiatry. The four models of relationship between science and religion, developed by Ian Barbour – conflict, independence, dialogue and integration – each have their correlates in the literature on spirituality and psychiatry. However, in clinical practice it is the ‘ordinary’ theology of patients that assumes greater importance than the formal, or academic, theology of philosophical debate. As an example of the importance of a kind of ordinary theology which has been subjected to scientific research, the concept of God images is explored. It is proposed that, in the course of assessment and treatment, a kind of ‘clinical theology’ is needed, in which psychiatrists take into account inner representations of God and other ordinary theological beliefs which inform understanding of a patient’s illness and spirituality.

How did language emerge? It has been suggested that language developed through mimicry of the sounds of nature and animals. Some propose that speech arose from grunts and groans, gestures, dance, or music. Others believe that language has more divine origins. A number of scientists speculate that language appeared spontaneously in our species, while opposing theories say that language evolved over a very long period of time. And which was the original language anyway? It makes sense that the question of how language emerged has been called “the hardest problem in science.” All of that being said, researchers don’t always agree as to what constitutes language. It’s generally accepted that communication differs from language in that the latter involves the use of symbols and syntax. For this reason, some argue that language is uniquely human. Others think our hominin relatives may have had speech as well. Animals have their own versions of communication too, while there are always quirky news stories about talking birds, signing chimpanzees, and even monkeys that use grammar. What are we to make of these claims? Let’s look at who has language and how it emerged.

Architecture and design; housing and town planning; mechanization and the everydayness of machines; rationalization and scientific management; cars and romance of the road; scientific mastery of the natural world and the non-European globe; the physics revolution and natural science – these were the material frontiers of forward-facing progressivist expectancy between the wars. The excitements of innovation reached from the blueprints of Le Corbusier and the design departures of Bauhaus to Schütte-Lihotzky’s modular kitchens and Lubetkin’s modestly scaled public commissions. From photography, cinema, and X-rays, through electricity, mechanical tools, and small appliances, to automobiles and aeroplanes, machines harnessed enthusiasm and energized the imagination. Whether through new technologies, applied science, or theoretical chemistry and physics, laboratory science was universally mobilized for governance, especially in medicine and public health, industrial organization, agrarian research, and armaments. The epistemological foundations, theoretical directions, and experimental organization of laboratory science opened new vistas of policy-driven governmentality.

This chapter argues that large-scale biological and energy systems were an important environmental concept in Victorian literature. It traces two intertwined cultural narratives. On the one hand, the transition to a fossil energy economy raised fears of coal exhaustion that were echoed by narratives of entropy: In both geology and the thermodynamic physical sciences it was proposed that the eventual exhaustion of energy sources would lead to the end of civilization or even human life. On the other hand, narratives of biological degeneration and atavism arose from a certain interpretation of evolutionary theory; some writers claimed to see unhealthy symptoms of species decline in “degenerate” artists and criminals. We can see how these cultural narratives functioned as environmental concepts in Victorian literary genres of science fiction and decadence, through texts such as H. G. Wells’s The Time Machine and Oscar Wilde’s The Picture of Dorian Gray.