Strade Maestre is a year-long walking school that began in 2024–2025 with a first cohort of eight high school students and three teachers traveling across Italy. The project serves both as a critique of contemporary institutionalized schooling and a catalyst for educational transformation. This article examines the project’s experimental practice through a polyphonic methodology that mirrors its nonhierarchical, inclusive approach. Drawing on voices from practitioners in the first cohort and incoming participants, the insights and reflections problematize institutional assumptions while activating futures-oriented educational imaginaries. Strade Maestre functions as an educational world-making device and transdisciplinary laboratory, demonstrating how daily life becomes matter for learning, inquiry, and emancipation, inspiring new pedagogical possibilities beyond traditional classroom constraints.

Outdoor education is a well-established concept closely linked to unstructured outdoor play. Existing literature predominantly focuses on preschool-aged children, leaving a gap in research on primary school learners. This study aims to examine the effects of unstructured outdoor play on a school-aged child’s development. Employing a qualitative case study design, data were collected through a Parent-as-Researcher (PAR) approach using systematic observation over 33 months. Findings indicate that unstructured outdoor play enhances environmental awareness and fosters creativity. Future research should employ experimental designs with control groups and parental involvement to comprehensively evaluate the benefits and limitations of unstructured outdoor play.

Culture and sports are intertwined today, and the interaction between them in societies is clearly visible and perceptible. To maintain the optimal relationship between culture and sports, we need a high level of cultural intelligence. Our study explores the lived experiences of Iranian sports managers to understand how they practice, interpret, and apply cultural intelligence in real intercultural contexts. The research method was qualitative and a thematic analysis strategy was used. Based on a homogeneous purposive qualitative sampling method, 12 Iranian sports managers participated in this study, and their perceptions and lived experiences demonstrating cultural intelligence in practice were analyzed using semi-structured interview tools. Findings obtained from the lived experiences of Iranian sports managers from the perspective of cultural intelligence, including 7 global themes that are from cultural intelligence, are as follow: “English language proficiency,” “proper food style management,” “personality culture,” “executive-technical characteristics,” “adaptation,” “Having cultural knowledge” “having the skill of cultural interaction with others” and core theme “Cultural Adaptation.” Overall, the findings indicate that one of the effects of cultural intelligence is to facilitate the adaptation and relationships between individuals, especially in intercultural situations. These findings help to unpack what cultural intelligence means in practice, which will assist future work in identifying, understanding and enhancing these adaptive competencies.

This study proposes a spatial model of the development process and its projection onto a plane in the form of a development diagram. This diagram is then used to interpret the process of human history. The study also considers the threats posed by the rapid growth of computing power, coupled with the degradation of human intellectual capacity. Finally, the only possible way out of the impending impasse of self-destruction is proposed. In conclusion, it is argued that the universe is a superposition of developmental processes formed by a basic microprocess, the core of which is time.

The concept of space settlement is often embraced for granted as the only ultimate way to save humanity in the face of future global cataclysm. This vision seems to overlook the difficulties associated with survival in space. In the paper, these difficulties and the resulting expected poor quality of life in a space base become the starting point for adopting a philosophy of antinatalism. If we expect the quality of life in space to be low, it may not be worth directing our technical development toward space settlement, but to look for alternative means of survival other than space settlement. Antinatalism is discussed as a counterintuitive but rational alternative to space settlement understood as the only means of saving humanity. The paper also discusses the racist and discriminatory consequences of the concept of space settlement which de facto could mean the survival of only the privileged, and exclude those already excluded now on Earth, for which antinatalism may be one alternative, however counterintuitive and difficult to accept. The paper suggests that if space settlement can only save a small group of the privileged, humanity should accept its extinction and not attempt to prolong the existence of the human species by settling a small number of unrepresentative humans in space.

Creation and ineffability are deeply intertwined concepts across all realms of human thought. Whether one speaks of a scientific or artistic work, creation invokes origin—an emergence from nothingness, a movement out of silence and void. Ineffable, instead, is what escapes language, what cannot be fully spoken or rationally grasped: an unspeakable, suspended, elusive intuition. To create—namely, to give form to the formless, to translate the intuitable into language, sound, or image—is an act that eludes representation and definitive comprehension, always edging toward the untranscendable boundary of a territory that can only be evoked. In attempting to translate the unsayable, every poet, musician, or thinker confronts something they feel yet cannot entirely express. Their effort is to bring forth, through symbols, structures, and suggestions, that which live beyond words, beyond the sign, in the ongoing tension between the visible and the invisible tension that is permanently open, never final. This paper seeks to show how musical improvization becomes the language of the ineffable, a practice of the ineffable—a dance on the edge of the sayable.