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The outcomes of information behaviours have traditionally been conceptualised as use or effects. The adoption of a sociological stance, based on a practices approach, provides the opportunity to challenge these understandings. The non-Western setting further enhances the possibilities for conceptualising the outcomes of information practices as forms of capital.

This ethnographic study uses a Bourdieusian approach to investigate the information practices of diasporic devotees and monks of a Theravada Buddhist Temple in Sydney, Australia. The insider position of one researcher brought strong insights into the data, while the theoretical approach shared with the other researchers reinforced an outsider perspective.

The Temple’s online sources and personal communication with other devotees provide a diverse range of sources that devotees use in information-based cultural practices and everyday life information practices. These practices lead to outcomes that can be identified as economic, social and cultural capital. Pin or merit emerges as an important outcome of practices which is not easily accommodated by the concept of outcome, nor by Bourdieu’s categories of capital.

Adding to the small number of studies concerned with information practices in a spiritual context, this study shows the value of a Bourdieusian approach in identifying the outcomes of information practices as capital, but highlights the shortcomings of applying Western concepts in non-Western settings. It proposes the possibility of a new form of capital, which will need to be tested rigorously in studies in other spiritual settings.

Classification schemes make things happen. The Australian Disability Discrimination Act (DDA), which derives its classification system from the World Health Organization's International Classification of Functioning, Disability and Health (ICF), legislates for adjustments to support the inclusion of people with disability. This study explores how students with disability enrolled in a university experience the systems intended to facilitate their studying “on the same basis” as students without disability.

Through an online questionnaire and interviews comprising open and closed questions made available to students registered with the disability services unit of a university and follow-up interviews with a small number of students, students’ views of their own disability and effects on their participation in learning were gathered, alongside reports of their experiences of seeking support in their learning. Interview data and responses to open-ended questions were analysed using a priori and emergent coding.

The findings demonstrate that students are aware of the workings of the classification scheme and that most accept them. However, some students put themselves outside of the scheme, often as a way to exercise autonomy or to assert their “ability”, while others are excluded from it by the decisions of academic staff. Thus, the principles of fairness and equity enshrined in legislation and policy are weakened.

Through the voices of students with disability, it is apparent that, even though a student's classification according to the DDA and associated university policy remains constant, the outcomes of the workings of the scheme may reveal inconsistencies, emerging from the complexity of bureaucracy, processes and the exercises of power.

The purpose of this paper is to explore the practices used by Australian re-enactors to achieve authenticity, a communally agreed measure of acceptability in the creation of an impression, the dress, behaviours and accoutrements of the period, through the concepts of serious leisure and information practices.

Re-enactment is a practical, information-based performative activity. In this paper, the research styles and decision-making processes developed and employed by its enthusiasts to create authentic impressions are examined through an ethnographic case study.

The re-enactors are identified as “makers and tinkerers”, in Stebbins’s categorisation of serious leisure. Research, documentation and the sharing of information, knowledge and skills are common practices among re-enactors and acknowledged as integral to the processes of creating an impression to a collectively agreed standard of authenticity. Re-enactors’ “making” includes not only the creation of the impression but also the documentation of their process of creating it. They prize individual knowledge and expertise and through this, seek to stand out from the collective.

Although communities of re-enactors are often studied from a historical perspective, this may be the first time a study has been undertaken from an information studies perspective. The tension between the collective, social norms and standards that support the functioning of the group in understanding authenticity, and the expert amateur; the individual with specialist skills and talents, encourages a fuller investigation of the relationships between the individual and the collective in the context of information practices.