Games and other forms of play are core human activities, as vitally constitutive of cultural and social practices in the past as they are today. Consequently, play, games and fun should be central in archaeological theory, but our review shows they are anything but. Instead, very few studies deal with these concepts at all, and most of those that do focus on how the affordances play offers link it to ritual, power or other ‘more serious’ phenomena. Here, we offer an explanation as to why play has taken such a backseat in archaeological thought and practice, relating it to the ambivalent aesthetics of having fun with the past in our own discipline. Building on our own playful practices and those of other scholars in the ancient board gaming and archaeogaming communities, we propose a move towards a more playful archaeology, which can provide us with a new window into the past as well as into our own professional practices.

In recent years, various I-O psychologists have raised concerns about the state of the field, with some arguing that we are experiencing a collective identity crisis and have lost our way. In this article, I explore why these concerns have emerged by reviewing the development of our field from a philosophy of science perspective. Then I discuss how the concepts of reflection and reflexivity can help us clarify our professional worldviews and find a way forward. I conclude by suggesting ways to incorporate reflection and reflexivity into I-O research and practice. My hope is to spark a conversation about the role that reflection and reflexivity could play in our field.

Several scientific communities and international health organizations promoting an interdependent human-nature health perspective are calling upon healthcare professionals (HCP) to integrate this vision into their practice and become role models. However, rising cases of stress, burnout, and depression, among this group jeopardize this potential and their self-care. Therefore, we conducted an exploratory qualitative study focusing on how HCP relate to their self-care, their relationship with nature and its implementation into their professional practice. Semi-structured interviews with 16 HCP were executed, transcribed and imported into NVivo. Using the six-step framework, we conducted a thematic analysis, followed by two-step member-checking. Three main findings arose. First, participants employ various self-care strategies outside of work whenever possible. Second, their nature experiences can be drawn along a continuum ranging in level of intensity, attitude and reciprocity, which does not seem to be disclosed during consultation. Third, the reflexive interviews may have led to increased awareness and agency on the former topics, which we have termed ‘nature-connected care awareness’. A preliminary framework to stimulate nature-connected care awareness could support HCP in becoming a role model.

In long-term care (LTC) homes, the management of frail older residents’ pharmacotherapy may be challenging for health care teams. A new pharmaceutical care model highlighting the recently expanded scope of pharmacists’ practice in Quebec, Canada, was implemented in two LTC homes. This study aimed to evaluate health care providers’ experience and satisfaction with this new practice model. Twenty-three semi-structured interviews were performed and analyzed thematically. Positive results of the model have been identified, such as increased timeliness of interventions. Barriers were encountered, such as lack of clarity regarding roles, and suboptimal communication. The increased involvement of pharmacists was perceived as useful in the context of scarce medical resources. Although requiring time and adjustments from health care teams, the new model seems to contribute to the health care providers’ work satisfaction and to positively influence the timeliness and quality of care offered to LTC residents.

Training has shown little effectiveness in altering harassing or discriminatory behavior. Limitations of prior intervention efforts may reflect poor conceptualization of the problems involved, poor training intervention design, approaches that engender cynicism, or misunderstanding psychological principles of attitude and behavior change. Interventions should capitalize on behavioral science models and tools at multiple levels from a broad array of disciplines to explain harassment and bias, and then to defeat these behaviors. Measures to ensure fair treatment should focus on leadership socialization, organizational culture and climate, increased professional competence, and integration with organizational approaches to corporate social responsibility and performance.

Musicians nowadays need to be able to work both creatively and collaboratively, often in a wider range of artistic, social and cultural contexts. A strong vision on conservatoire pedagogy is needed to reach this goal and at the same time align with the demands of higher education. At the start of the 21st century, renewal of curricula concentrated on implementing the teaching of a broader range of skills, knowledge and attitudes, including problem-solving, reflective, cooperative and communicative competences, as part of the Bologna process of implementing bachelor and master of music programmes. In semi-structured interviews, leaders of conservatoires in Belgium (Flanders) and the Netherlands reflected on their curriculum and revealed their observations and perceptions of its connection to professional practice. Based on a thematic analysis, conservatoire leaders’ observations and perceptions of the process of curriculum reform were identified. They indicated that teaching professionals continue to maintain an autonomous position, practising traditional forms of teaching and learning. Conservatoire leaders were rather hesitant in implementing new pedagogies, teaching principles and guidelines, due to a dedication to craftsmanship and a large amount of respect for the expertise of their teaching professionals.

Empirical studies increasingly testify to the capacity for archaeological and cultural heritage sites to engender wonder, transformation, attachment, and community bonding amongst diverse individuals. Following political theorist Jane Bennett, these sites have the power to ‘enchant’ and, in so doing, they are seedbeds of human generosity, ethical mindfulness, and care for the world at large. However, the means by which such enchantment is created, and the extent to which these intimate encounters with the prehistoric or historic record can be deliberately crafted, are little understood. Worsening the predicament, professional practices commonly thwart the potential for archaeology to provoke ethical action amongst humans. Here, I propose a multi-stranded conceptual model for generating enchantment with the archaeological record across both professional audiences and broader publics. With reference to the European Commission-funded EMOTIVE Project, I articulate one particular strand of this model: facilitated dialogue. Alongside exploring the role of digital culture in its advancement, I argue that an enchantment-led approach is imperative for achieving a truly socially-beneficial archaeological discipline.

Relational, body-oriented and brain-based approaches to recovery and change are increasingly popular modalities for working with traumatised children and adults. However, although these approaches encourage the awareness, and the harnessing of workers’ visceral experiences, there is little in the literature to describe how practitioners navigate their own somatic maps. In a research project undertaken from 2008–16, I invited nine human service workers to tell and explore stories about their own experiences of the body that emerged during, and/or in relation to, their own professional practice. A narrative methodology was used to help facilitate a depth of understanding of how the participants used their own bodies as a source of knowledge and/or as an intervention strategy with those with whom they worked. In this paper, I explore one of many stories told by Coral in which she describes the processes she uses to navigate her own somatic map as she interacts with clients and workers in a domestic violence service. I conclude that creating spaces for workers to explore embodied experience in the professional conversation is important, but is difficult without an acceptable discourse or narrative template. Nonetheless, given the opportunity, including the ‘body as subject’ encourages better outcomes for clients and provides richer accounts of human service workers’ professional experience.

Arguments against physicians’ claims of a right to refuse to provide tests or treatments to patients based on conscientious objection often depend on two premises that are rarely made explicit. The first is that the protection of religious liberty (broadly construed) should be limited to freedom of worship, assembly, and belief. The second is that because professions are licensed by the state, any citizen who practices a licensed profession is required to provide all the goods and services determined by the profession to fall within the scope of practice of that professional specialty and permitted by the state, regardless of any personal religious, philosophical, or moral objection. In this article, I argue that these premises ought to be rejected, and therefore the arguments that depend on them ought also to be rejected. The first premise is incompatible with Locke’s conception of tolerance, which recognizes that fundamental, self-identifying beliefs affect public as well as private acts and deserve a broad measure of tolerance. The second premise unduly (and unrealistically) narrows the discretionary space of professional practice to an extent that undermines the contributions professions ought to be permitted to make to the common good. Tolerance for conscientious objection in the public sphere of professional practice should not be unlimited, however, and the article proposes several commonsense, Lockean limits to tolerance for physician claims of conscientious objection.