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Because of the multiple issues caused by the American health-care system, researchers have though to find a solution to help the communities in need (such as for example old persons or homeless people or families): a community-academic partnership. Two nursing schools would work for one year with a non-profit social association in order to provide health care to those in need as well as a good practice for the future nurses. But how to manage in an efficient manner for everyone a community-academic partnership? Researchers and members involved have faced many boundaries during the implementation and the existence of this partnership.

Unfortunately, this is not the article about the original incident, but I'll explain what happened, I think it can relate to our topics: one area of downtown Seattle is known for its large numbers of transient Native Americans, many of whom are homeless or appear so. Sadly, they are often drunk in public and associate with a drug-using underbelly of the city. Of course this is a stereotype and not all the Indians in the area are like this, but many are. A few months ago, an older First Nations male from Vancouver Island who was a respected woodcarver in his community and was known among this "drunk/drugged out" crowd in Seattle was shot and killed by a Seattle policeman. Apparently the cop approached him and asked him to put down his carving knife. He did not obey, supposedly because he didn't hear because he was listening to music and was deaf in one ear. The cop opened fire and killed the man. Obviously, this generated a lot of controversy and protest especially among the Native American community of Seattle and North America. The man had some psychological issues according to some friends, but is that a reason to have opened fire on him? Do these tragedies have to happen for us to rethink our intercultural comprehension? This opens up wounds and old racial conflicts that have been going on for 150 years. The cop's previous experience with Indians of the area coupled with stereotypes led him to act, in my opinion incredibly irrationally, which resulted in the death of a respected wood carver. Sadly, the boundary present at this conflict was crossed by the cop in a brutal way, and this has resulted in the creation of more boundaries and perhaps a further divide between law enforcement officers and the people of the area. This will create fear and mistrust among the transient community and perhaps the Indian community as a whole, which in turn could lead to even more violence and further propagation of stereotypes. If handled poorly, no positive de

It is interesting to see how social networking has transformed the communication in office setting.

This chapter describes the development of a Bahá'í international adult education program designed so that community service is both process and outcome. Particular emphasis is on the preparation of adult tutors.

A "cultural interpreter" is an active participant in a cross-cultural/lingual interaction, assisting the provider in understanding the beliefs and practices of the client's culture and assisting the client in understanding the dominant culture, by providing cultural as well as linguistic links. This model of interpreting service was developed out of an awareness that communication is seriously impaired by insensitivity to the role of culture in the content and manner of communication, particularly in formal interactions (Cairncross, 1989). There are certain ideas about what it means to be a good interpreter. Perfect knowledge of at least two languages, good memory and general knowledge are some of the skills people see as fundamental. However, one of the most important skills seems to be the ability to bridge the gap between two cultures, or in other words, to be aware of certain boundaries, which need to be crossed.

This article provides a conceptual account and empirical analyses of the development of boundary-crossing competence-the ability to function competently in multiple contexts-using representative cases from two after-school programs with immigrant and low-socioeconomic status students. Our findings suggest that organizational designs that create networks of related communities of practice can provide opportunities for nondominant students to develop boundary-crossing competences through participation in expanded, horizontal-rather than hierarchal-systems of what Moll and colleagues have called "networked expertise." These new directions in understanding competence have important implications for improving learning designs for nondominant students.

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"Gaia Education promotes a holistic approach to education for sustainable development by developing curricula for sustainable community design. While drawing upon best practices within ecovillages worldwide, Gaia Education works in partnership with universities, ecovillages, government and non-government agencies and the United Nations. "

http://en.wikipedia.org/wiki/Gaia_hypothesis I suggest you J-M to read the critics part, where we can see a "nice" example of tension between religion and science (just to connect to some previous topic) http://en.wikipedia.org/wiki/Deep_ecology this is also very interesting to read when it comes to the principles of sustainable development

thank you for the link to deep ecology, "a contemporary ecological philosophy that claims to recognize the inherent worth of other beings aside from their utility. The philosophy emphasizes the interdependent nature of human and non-human life as well as the importance of the ecosystem and natural processes. It provides a foundation for the environmental, ecology and green movements and has fostered a new system of environmental ethics."

"This review surveys and divides the ethnographic corpus on digital media into three broad but overlapping categories: the cultural politics of digital media, the vernacular cultures of digital media, and the prosaics of digital media. Engaging these three categories of scholarship on digital media, I consider how ethnographers are exploring the complex relationships between the local practices and global implications of digital media, their materiality and politics, and their banal, as well as profound, presence in cultural life and modes of communication. I consider the way these media have become central to the articulation of cherished beliefs, ritual practices, and modes of being in the world; the fact that digital media culturally matters is undeniable but showing how, where, and why it matters is necessary to push against peculiarly narrow presumptions about the universality of digital experience."

relevant to Geanina's presentation on digital media

"Journal of Globalization for the Common Good (JGCG) is envisioned to enhance the well-being (both physical and spiritual) and prosperity of human kind by serving and promoting the common good through communication and cooperation. This will be based on the following principles:"

re: boundary crossing through dialogue

Two dozen universities now have courses where students are working on Wikipedia as part of their formal coursework. Many of those campuses have "Wikipedia ambassadors" tasked with helping professors weave writing and editing Wikipedia entries into the syllabus. Even Ferriero's office at the National Archives and Records Administration now employs a "Wikipedian in residence" in charge of fostering relationships with galleries, libraries, archives and museums.

Interesting! If it is a good piece of work,it doesn't matter whether it is judged by one professor/public. It does matter what students learn during the process and how they can improve their work further.

Award-winning reporter Anne Fadiman presents a delectable "fish soup" of a book about the encounter between a Hmong family and the American medical community. This poignant study of the clash of cultural beliefs and practices touches some fundamental issues surrounding scientific progress and humanity. I read this book for my bachelor thesis, looking at it from a more linguistic perspective. It is, however, a very good example of how difficult it can be when two different cultures collide and nobody is really aware of the other culture's customs and traditions. Not being aware of the 'others' worldview makes it difficult if not impossible to crossan existing boundary. If you're interested,I think it is a really nice book to be read.

This a report on a very interesting conference held in May 2004 at the Asian Institute of Technology (AIT) Conference in Bangkok, Thailand. Some keywords for those who might be interested: gender, technology and development. The report provides an interesting insight into several studies on this field. For instance, one of the papers discussed emphasizes the role of vocational training for migrant women regarding their negotiations with the workmarket. One of the aspects discussed: "how do young [migrant] North American women perceive and understand, hear and listen, to the voices of their sisters [native women] across culture, class, status, skin, and language?" It is definitely an interesting issue, where crossing boundaries is a factor of development.

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