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Recent scholarship explores the relevance and canonical status of W. E. B. Du Bois in sociological theory; yet less is said about his contributions to symbolic interactionism. This paper interrogates the emerging meaning of W. E. B. Du Bois for sociology, and the nature of his canonical incorporation. We explore the less "official" dimensions of Du Boisian theory, and in particular two of his contributions to symbolic interactionism: double consciousness and autoethnography. In the last part of the paper, we suggest that Du Bois's incorporation into the sociological canon can be viewed as a process of "centering," and argue that this form of sponsoring of Du Bois's work can elevate some interpretations of Du Bois to the detriment of others. [ABSTRACT FROM AUTHOR]

Minimalist fashion has become a key element of the wider minimalist movement that promotes reducing one's wardrobe space to a bare minimum of essential items (or a 'capsule wardrobe') with few, quality items that coordinate. Minimalist‐inspired 'fashion challenges', in which participants are challenged to only wear a certain number of garments over a certain time period, have also gained increasing momentum, particularly in the USA and the UK. This study considers 'Project 333' (in which participants must only wear 33 items of clothes over a three‐month period), and the 'Six Items Challenge' (which requires participants to only wear six garments over 6 weeks), to explore their potential to encourage sustainable fashion (non‐)consumption. This is achieved via an analysis of 20 blog posts of individuals reflecting on their own participation in the two challenges and an auto‐ethnography of my own participation in the Six Items Challenge. The research reveals that while just over half of participants mentioned sustainability as a motivation or outcome of their participation in a fashion challenge, the challenges' focus on garment reduction, re‐use, repair, and not shopping while partaking in them, renders them sustainability driven in practice. Almost all challenges also mentioned personal benefits of conducting a fashion challenge (such as money and time saved plus greater fashion creativity), which could be seen as a helpful way in which to encourage their uptake. However, the paper also considers the idealisation of 'perfect' minimalist wardrobe spaces and subsequent fashioned identities and issues regarding who has the pecuniary means to embrace the quality over quantity narrative of the challenges. The paper therefore concludes that fashion challenges do have the potential to encourage more sustainable fashion practices, but they simultaneously raise tensions regarding idealised minimalist fashioned identities. [ABSTRACT FROM AUTHOR]

Although the impact of the global COVID‐19 pandemic in terms of school closure and the sudden shift to online learning has started to be explored, little has so far been written about the impact on teachers. This paper addresses this gap by drawing on the first author's autoethnographic experiences of working in the growing body of 'non‐traditional' international schooling in Shanghai, China, during the first wave of the pandemic in early 2020. These experiences are complemented by insights from other teachers from the author's school site, leading to a hybrid (auto)ethnographic perspective. By utilising and developing the emergent concept of 'precarious privilege', we can see that whilst the pandemic has restricted teachers' movements and agency in a physical sense through lockdowns and travel restrictions, this immobility also fosters new symbolic and physical spaces, which in turn give rise to new forms of privilege. The privilege in this context is not financial, as is often the case, but rather existential (reclaiming a more authentic self) and spatial (the school offers teachers security) in nature. This fresh, nuanced approach to discussing precarity is timely and necessary. Given the novelty of the situation we now find ourselves in, new positionings are required to orient the individual and the researcher to a post‐pandemic world. This paper offers one such positioning in the form of autoethnography for (re)imagining precarity and privilege in international schooling within the context of an emerging new world. [ABSTRACT FROM AUTHOR]

On one June afternoon in 2017, during an autoethnography of a malware analysis and detection laboratory, NotPetya quickly caused destruction. This malware has since been characterised as a key geopolitical event in cybersecurity, causing billions of dollars in damage as it rendered inoperable computers across the world. The hunt to identify those who had written NotPetya occurred almost immediately. However, this paper rearticulates this event through grammar, in a close reading of computation, to urge for a more‐than‐human reading of cybersecurity. By exploring the written propositions of the hackers, various computational materials – including hardware, code, and machine learning algorithms – as well as their ecologies, cybersecurity is understood to be part of an ecology of language‐practice. Engaging with N. Katherine Hayles' study of non‐human cognition and choice, computation has an ability to read, interpret, and act, and thus intervene. NotPetya is thus not only a tool of hackers but is a political actor which, alongside others, transformed the contours of the geopolitics of cybersecurity. By focusing on grammars, geopolitics does not wholly derive from the (white, male, rational) hacker, analyst, or intelligence agent, but rather from a distributed set of actors that speak to one another. Grammars permit a nuanced appreciation of cyber‐attacks, the hacker's handling of computational cognition and choice, as well as conceptualising the relation between author and computation and the risks of machine learning. Cybersecurity, through grammar, then becomes one of co‐authorship where security is not only performed by humans but is contorted by an alien politics of computation. NotPetya caused great damage in June 2017. This paper rearticulates how this malicious software participated in a more‐than‐human politics to render computers inoperable worldwide. Through grammar, it details how propositions, computational cognition and choice, and ecologies offer a new way to think of cybersecurity. Concluding, there is an assessment of the implications and risks of automation and machine learning to cybersecurity in a more‐than‐human world. [ABSTRACT FROM AUTHOR]

This autoethnographic essay addresses microaggressions and normativity of gendered performances in relation to gay employees' and their sense of organizational belonging. In my puzzled account, through retrospective fragments, I explore my daily experiences in an organizational context as a homosexual person: the story includes reacting to intentional and unintentional microaggressions, navigating my sense of belonging, and finding my way through symbolic boundaries of gendered normativities. In particular, this paper sheds light on microaggressions as symbolic expressions of iterative gendered norms, which repeatedly lead to some employee experiences being cast as 'normal' and some as 'the other'. Methodologically, this paper furthers scholarly discussion on the use of autoethnography in understanding the daily struggles of lesbian, gay, bi, trans, and queer employees, whereas theoretically it elucidates the harmful effects of both microaggressions and iterative gendered norms on one's sense of belonging and the performance of the self, as well as discusses the difficulty of reacting to discursive violence. [ABSTRACT FROM AUTHOR]

In this paper, we draw on our subjective experiences as two female early‐career academics during the global COVID‐19 pandemic. While we acknowledge that the pandemic had negative implications for many female scholars due to compulsory telework or increased family responsibilities, we also want to shed light on the empowering experiences shaped by collegial support that became an important part of our pandemic story. We build on the theory of liminality to explain how the events triggered by the pandemic allowed us to break out of our uncomfortable occupational limbo (i.e., feeling "locked‐in" to the identity of a foreign‐born PhD graduate) and, through creating a kind of equality, resulted in some unique opportunities and challenges. During these difficult times, shaped by an increasing fear of us or our family catching COVID‐19, we embarked on a betwixt‐and‐between state that allowed us to grow as academics as a part of a collective. [ABSTRACT FROM AUTHOR]

The individual and social therapeutic benefits of spending time making have received both popular and academic endorsement. These testimonials often promote the sentiment that the benefits of making are experienced in the doing rather than what is made. In particular, making is recognised for providing alternative temporal experiences to the incessant pace of global capitalism. In this paper I unpick this bias towards the processes over the products of making in an autoethnographic study of memorial remaking. This practice involved making items for family members from my father's clothing in 2020/21 following his death at the start of the COVID‐19 pandemic. Inspired by William Morris's writing on the hopes of work, I reflect on the assumed value of process over product and reassess this binary with reference to time. In Morris's original formulation time is expressed through the hope of rest, which I suggest can be reworked into rhythm. Through re‐engaging with the hopes of making in my own practice of memorial remaking, I reflect how changing the temporal dimension from rest to rhythm is more in tune with a relational approach to creativity rather than confining making to responsibilities that are bounded by time and space. Memorial remaking provides a way of fabricating how memories, intimacies, emotions and responsibilities are interwoven into the experiences of grief, through making items that resonate with individuals in time and space. Thus, this paper also unpicks how experiences of grief consolidate normative codes of moving on and individual endeavour to craft one's journey through this process. [ABSTRACT FROM AUTHOR]

Textbooks are artifacts. They are made, used, interpreted, and understood in a wide range of ways. In this sense, regardless of its theoretical assumptions, textbook analysis is an evolving and pioneering task as textbooks bring about manifold knowledge, relationships, and emotions. When exploring the texts, images, and functions in and beyond the textbooks, researchers would recognize textbooks as interactive subjects in the social world rather than simply as content carriers. Although content analysis has long been employed as a methodology for textbook analysis, there are multiple pathways to investigate textbooks. The paper pays specific attention to interpretivist methodologies that may allow researchers to see the textbooks' interactive performance and impacts on others and researchers themselves. First, the paper reviews and pieces together previously established approaches and orientations of textbook studies. Second, the paper attempts to build a broad framework for analysing textbooks based mainly on Prior's and Cooren's arguments about reconceptualizing documents and texts, respectively. Third, the paper explores the implications of the analysis mentioned earlier and examines two interpretivist research methodologies, including symbolic interactionism and autoethnography, to open up the possibilities of rethinking textbooks as active social agents in human life instead of repositories of information and ideologies. [ABSTRACT FROM AUTHOR]

Feminist family scholars have long called for greater transparency of the partial perspectives embedded within family science. In this paper, I employ feminist reflexive autoethnography to unpack the private motivations that guide my research on family complexity. Using critical storytelling, I trace the personal developments that led to a research program on structurally complex families—families shaped and reshaped by divorce, separations, repartnerships, and remarriages. I explore my commitments to naming the invisible, embracing the messy, and ultimately, humanizing the complicated and meaningful emotions and relationships in families navigating structural changes. I draw upon personal, embodied experiences to theorize about issues and phenomena that have yet to be named in the (step)family scholarship. Finally, I invite others to heed the calls of feminist scholars whose work invites us to consider how private experiences can be leveraged to generate new insights into the complexities of family and social life. [ABSTRACT FROM AUTHOR]

This paper presents a reflexive analysis of how university educators experience the shift to increasing online teaching in 2019. We explore what it means to be an online educator in contemporary higher education and aim to raise questions about how we approach online education and understand ourselves as educators, informed by a sociomaterial lens. The research utilised collaborative autoethnography (CAE) to facilitate meaning‐making and uncover complex perspectives through collaboration and conversation. This enabled us to question what we as educators were losing and what we were gaining as a consequence of shifting to more online modes of teaching via university mandated platforms and processes. Through this methodology, various themes emerged: the role of corporeality; how we constructed ourselves through texts; how others materialised us in virtual spaces; the experience of online time; and our transforming practices and identities. This paper provides a snapshot of a significant cultural milieu in academia as we were afforded time to engage in reflexive practice about teaching online just as the academic world was abruptly mandated to shift almost wholly online. It also provides unique insights into the significance of understanding ourselves as both embodied and social, and the importance of community within academia. Practitioner notesWhat is already known about this topic Higher education's shift online, both before and during COVID, has had a substantial effect on university staff, including discomfort and loss of agency.What this paper adds Considering the material and embodied is important in online education, particularly because it can be taken‐for‐granted and hence overlooked.Feelings of disconnection can result from the inevitable gap between how educators represent themselves online and how others perceive ("materialise") them online.Experiencing a lack of connection with online students provides the opportunity to question assumptions about student experiences and develop more nuanced online teaching practice.Teaching requires some kind of reconciliation between the linear time as laid out in learning design and the not‐yet‐here/always‐there time of online learning.Implications for practice and/or policy Attention must continue to be paid to the experiences of educators as even experienced ones find teaching online disturbs identities and practices.Collegially sharing virtual spaces may assist university educators in making sense of the shifts demanded by online teaching and allow more active modelling of meaning‐making processes for students.Teaching may benefit from deliberate consideration of developing online personas and reflection on how to accommodate them within academic professional identities. [ABSTRACT FROM AUTHOR]

This article uses autoethnography to explore objects from Zambia, Hong Kong, and Ireland, dated between 1848 and the 1990s. It explores subjective conceptualizations of the "colonial object," and seeks to disrupt imperialist narratives as well as to decenter the white family from which its examples come. The paper discusses the objects as potential sites for developing transcultural collaboration, and examines their relevance to decolonization in the Anthropocene. [ABSTRACT FROM AUTHOR]

This paper aims to contribute to a growing critical and reflexive awareness of the implications of gendered assumptions about ontology, epistemology, and ethics in academic research governance and practice. It provides a retrospective account of the authors' shared experiences of an autoethnographic study of lap dancing clubs, focusing on critical or "sticky moments" encountered, and considering the implications of these for research more widely. It does so by highlighting the gendered power relations shaping academic research, showing how Judith Butler's critique of the heterosexual matrix can be applied to a critical, reflexive understanding of the impact of binary, hierarchical gender power relations. The analysis provides insight into some of the ways in which autoethnographic research on sexualized work may become messy, dirty, and sticky in ways that accentuate power inequalities but also open up moments of opportunity for gender binaries and hierarchies to be revealed, challenged, and resisted. Using a Butlerian lens to reflect on our experiences, we contribute to understanding how heteronormative assumptions shape perceptions of what makes "good," "clean," and ethically (formally) approved research that conforms to the governmental norms of the heterosexual matrix and, by implication, those contaminating forms of research that disrupt or resist its disciplinary effects. As ethnographic research is often messy by its very nature, and particularly so when situated within sex/sexualized work, we aim to show how gendered assumptions can inhibit reflexivity in academic knowledge production, resulting in research processes that are (paradoxically) unethical. In response, we suggest three ways in which gender reflexive research might be pursued, by: (i) identifying gendered assumptions reflexively and dialogically, (ii) adopting an anti‐essentialist approach that foregrounds experiential, embodied knowledge, and (iii) developing an anti‐hierarchical methodology. We do so in the hope of opening up ways that might enable others to avoid heteronormative assumptions having potentially detrimental consequences for their research and to offer a starting point for developing gender reflexive knowledge production in the future. [ABSTRACT FROM AUTHOR]

This paper tackles the concept of alterity through an embodied perspective. By questioning my lived experience of cancer and how illness—as a disruptive event (Carel, 2008, 2016, 2021)—enables philosophical reflection and the exploration of 'other' ways of being‐in‐the‐world (Merleau‐Ponty 2012 [1945]), I ask if an embodied 'chimeric‐thinking' can be used to question established notions of alterity and reshape our relationship with 'otherness' (Leistle 2015, 2016b). Building on a phenomenological approach to illness (Carel 2012, 2014, 2016, 2021), and a feminist post‐humanist approach (Haraway 1990, 1991, 2016), I present a case in which an autoethnographic and phenomenological approach focused on embodied experience may help revise dominant perspectives, providing access to understanding and engaging with profound biopsychosocial and somatic transformations. [ABSTRACT FROM AUTHOR]

Under the pressure of always increasing demands of publication, excessive working hours are widespread in academia. Based on an autoethnography of myself as a pregnant woman under Covid, I explore the extent of my being caught by the illusio–"being taken in and by the game" (Bourdieu & Wacquant, 1992), that prompted me to remain absorbed by the publishing game and to overwork until the very last day before giving birth to my son. I also explore how the forced deceleration induced by the maternity leave as well as the Covid confinement contributed to increased awareness and reflection thus helping me to transcend the illusio that prompted me to overwork. I also reflect to the extent of this conversion being reversible given the continued pressures of the academic context. [ABSTRACT FROM AUTHOR]

In this paper, we, as three transnational TESOL practitioners (TTP), engage in a collaborative autoethnography (CAE) to examine our professional identity tensions. Theoretically, we follow the premise that the tensions we experience in our professional life can be productive experiences for identity‐oriented reflection and, as we work toward resolving these tensions, we can explore and negotiate new dimensions of our identities. Methodologically, we explore the affordances of CAE in combining internal and community dialogues to make sense of our identities, which are situated at the nexus of the personal and the cultural. Each one of us describes and analyzes one major tension that has been part of our professional identity negotiation as TESOL practitioners in the US. Addressing our research question, we conceptually argued that tensions are inevitable in our identity work and found that border‐crossing and in‐betweenness predominantly characterized our identities as TTPs. We cross borders and carve out in‐between spaces, identities, and voices for ourselves in our professional lives. [ABSTRACT FROM AUTHOR]

Consumers are increasingly concerned about how their interactions with the natural world affect both the health of that environment, and their own well‐being and enjoyment of life. More aware consumers seek to make sense of the natural world around them and consider how their consumer behavior impacts this environment. How actors notice and bracket ecologically material cues from a stream of experience and build connections and causal networks between these has been referred to as ecological sensemaking. This research examines ecological sensemaking in a specific context, that being in the experience of catch‐and‐release fishing. Data were gathered through a process of autoethnographic inquiry obtained over the course of four fishing trips. The results reflect the process of ecological sensemaking pertaining to the experience. Through the findings, we propose a new concept, ecological reasoning, which seeks to provide a critical link between ecological sensemaking and ecological embeddedness. Using this new concept, the research contributes to extant understanding of how consumers think about and interact with the natural world. Apart from constructing an overarching narrative of the experience, four subnarratives are also identified, in a chronological sequence that comprises the entire experience of catch‐and‐release fishing. The findings have implications for the broader management and marketing disciplines seeking to establish better ways of interacting with the natural world, both for themselves and their consumers. [ABSTRACT FROM AUTHOR]

In this autoethnography inquiry, seven counselor educators from diverse intersectionalities discuss how they leverage their selfhood to promote antiracist counselor education. Based on two cycles of pattern coding, the authors identified themes of perceiving, experiencing, creating, and facilitating. Implications for future research and practice are offered. [ABSTRACT FROM AUTHOR]

The practice of critically reflexive feminist autoethnography—or connecting one's personal experiences and beliefs to professional and political processes—can be a challenging and often invisible process. Nonetheless, it is a method worthy of engagement, given the impact one's positionality often has on one's scholarship. In this article, I reflect on how I understand myself as an intersectional Black, bisexual woman. Furthermore, I discuss the ways in which the personal relates to my professional and political academic life. In making broader connections to larger societal forces, I discuss how I came to study diverse individuals and families with intersecting identities and outline my struggles with my own academic growth and scholastic improvement. I also unpack the uncertainties I have faced in attempting to find my place in academia. Finally, for other intersectional scholars, I offer some suggestions for self‐reflection on research and practice within the academy. [ABSTRACT FROM AUTHOR]

With this article, I seek to contribute to understandings of how racial and gender hierarchies are reproduced through organizational processes. Using an autoethnographic method, I seek to demonstrate the workings of Mill's Racial Contract Theory and Ahmed's concepts of raced and gendered encounters through the implementation of a university diversity initiative: the Race Equality Charter. My findings demonstrate how the "doing" of diversity work results "undoing" the non‐white diversity worker, as their lived experiences catastrophically diverge from the sunny promise of the diversity project. Furthermore, the Race Equality Charter's is revealed that the Charter is a factual, rather than normative type of contract, which enshrines a socio‐political reality in which colonialism continues to shape white over non‐white domination. Scholars and activists have long been naming the secret weapons of white supremacy in order to expose how anti‐racist practice is co‐opted by institutions. In this article, I theorize my lived experience to expose how policy and organizational processes fail to protect me, a non‐white woman early career academic. I conclude that the Race Equality Charter, far from being a tool of social justice, enforces raced and gendered privileges in academic settings. [ABSTRACT FROM AUTHOR]

Phenomenology lends itself to the study of islandness, and because works by poets and painters are often rooted in place they are also highly amenable to phenomenological studies. In such studies, threads of similarity and connection in people's experiences of living on islands are revealed in ways that are of interest to geographers as well as those in allied and complementary disciplines. This article describes research in Tasmania and Newfoundland by a poet and academic profoundly interested in place. Based in interpretive and qualitative research methodologies, the methods used in the study included participant‐observation and semi‐structured interviews with writers, artists, and musicians whose artistic practices were expressive of islandness and abductive analysis. In addition, poetic interpretations became part of an iterative process that enabled my engagement in phenomena shared with and by participants. Poetry became a way to creatively reimagine academic research and offered opportunities to deepen contextual understanding and insight into people's understandings of islandness in ways not always possible through academic avenues. This article presents research on islandness carried out in Tasmania and Newfoundland. It was based in interpretive and qualitative research methodologies and associated methods, participant‐observation and interviews in particular. In addition, poetry became a way to creatively reimagine academic research and offered opportunities to deepen contextual understanding and insight into people's understandings of islandness in ways not always possible through academic avenues. [ABSTRACT FROM AUTHOR]

Background: This autoethnographic study explores the interrelationships between self‐disclosure and working as a survivor‐therapist with clients who are also survivors of sexual violence. Themes explored include post‐traumatic growth of the author in relation to two occurrences of therapy and within the training experience, the concept of sisterhood between female survivors, and impact of self‐disclosure from the survivor‐therapist. Aim: The aim was to explore how survivor‐therapist self‐disclosure might impact the therapeutic experience for clients identifying as survivors. Methodology: An autoethnographic three‐phased approach was created to collate and analyse data from the author's personal and reflective journals, spanning the journey from client to qualified therapist. Themes analysed were as follows: "post‐traumatic growth," "sisterhood" and "self‐disclosure." Findings: This research demonstrates the value of sisterhood between female identifying survivors of sexual violence and highlights the implicit "knowing" that may deepen the therapeutic relationship where therapist self‐disclosure is used judiciously in service of the client. Implications: The research is situated in contribution to an existing dialogue, and recommendations are made for practice improvement and towards generation of ongoing research within a wider social narrative. [ABSTRACT FROM AUTHOR]

Applied research involves interactions between different organisations—academia, industry, government. Breakdowns in communication can occur during these interactions which alter a project's outcome. We omit how we encounter and overcome these problems from scientific manuscripts which mask the social and cultural considerations that are critical to a project's success.Autoethnography is a form of structured reflection whereby researchers use personal experience to contribute to understanding collaborative processes. We propose an applied form of autoethnography as a repeatable protocol to describe inter‐organisational interactions during the research process in ecology and environmental research. We demonstrate the use of this protocol with five case studies from a diversity of wildlife research across a wide variety of experience levels and scales from small mammals, large herbivores and predators to digital ecology.Our applied autoethnography protocol would ensure that specific biases and context are adequately described and that problems encountered and lessons learned from the experience are reflected upon.These reports can be presented as stand‐alone publications where appropriate, that is, to communicate an effective solution for a novel problem, or within the methods or supplementary material of manuscripts to further explain how the project developed from initial idea to final publication. Furthermore, this protocol can be used by practitioners to evaluate the trajectory of management decisions and policy implications in their jurisdiction to promote transparency and improve communication with stakeholders.Synthesis and Applications: Applied science will continue to intersect with organisations that help or hinder research efforts depending on cultural contexts and biases. Using adequate reflection on case studies to record these experiences and disseminate lessons to the wider community will improve how we approach problems in research, help us to avoid repeating mistakes and ultimately save time and resources. Outside of research, case studies derived from this protocol allow practitioners to holistically understand the methods, biases and challenges of the research from a new perspective, thus providing a novel knowledge brokering function between academia and practitioners in applied ecology. [ABSTRACT FROM AUTHOR]

In the UK, in 2019, there were 2.9 million lone‐parent families, a family with children that is headed by one parent; ~90% of lone‐parents are mothers. I am one of them. Using a social constructionist approach, I look inward at my self and back outward at social‐cultural context in response to my observations, within systemic practice and training, of possible privileging of a dominant social discourse of family—a father, a mother and children—that positions lone‐mothers as other. My experiences in vignettes, my data, are analysed using a daisy model. Emergent salient themes are discussed. The findings hopefully prompt an elicitation of responses and resonances that will act as impetus for necessary future dialogue within systemic practice and inquiry. [ABSTRACT FROM AUTHOR]

Background: The Veterans Health Administration (VHA) is the largest integrated health system in the U.S. and has identified the learning health system as a strategic priority. Clinicians and staff engaging in active learning through continuous quality improvement (QI) is a key pillar for learning system maturity. An interdisciplinary frontline team at a VHA medical center participated in the Learn. Engage. Act. Process. (LEAP) virtual coaching program to learn how to conduct multidisciplinary team‐based QI cycles of change. These clinicians lead and deliver the MOVE! weight management program, an evidence‐based comprehensive lifestyle intervention. The team worked to continuously improve patient weight loss by engaging in incremental learning cycles of change. The aim of this study is to tell the story of this team's learning experience and the resulting positive reinforcing loop with patient outcomes. Methods: This is a mixed methods case study description of one team that participated in the LEAP Program that provides hands‐on QI learning for frontline teams with virtual coaching and a structured curriculum. Autoethnographic qualitative descriptions of team experiences over time illustrate this team's continued engagement in learning loops. Multilevel linear modeling was used to assess patient outcomes before vs after the team's participation in LEAP. Results: The team's participation in LEAP provided a set of fundamental QI skills and established a commitment to continual learning. Incremental improvements led to significant weight loss for patients who participated in MOVE! after the team completed LEAP (mean = 9.80 pounds; SD 10.43) compared to the pre‐LEAP time period (mean = −6.83 pounds; SD 9.63). Conclusions: Despite competing priorities and time limitations, this team's experiences provide a positive vision of how team engagement in data‐driven continuous learning is feasible at the frontline and can lead to higher job satisfaction and stronger teams. These types of team activities provide much‐needed backbone to being a mature learning health system. [ABSTRACT FROM AUTHOR]

This experimental double‐conscious autoethnography narrates my navigation of remote learning after the COVID‐19 outbreak between mid‐March and early June 2020 as an apparent Muslim mother at a public school in upstate New York. To this end, using handwritten notes in a daily journal, I first delineated the process of becoming a visibly Muslim mother, which started earlier and reached a head after moving to the United States in 2018. In this way, using an autoethnographic style based on my experience of remote learning as a Muslim mother, I will present a dialog with feminist insights to reiterate that personal experience and cultural experience are incapable of being disentangled, that personal experience matters, and that all experience, however personal or private, is structured in a broader political and historical context. [ABSTRACT FROM AUTHOR]

We reflect on decolonization and in particular the process of decolonizing our own minds. We discuss the need for radical decolonization of psychology and for critique of community psychology's relationship to both psychology and the Academy, noting ways in which community psychology itself becomes appropriated for the colonizing project of the Academy. Using collaborative autoethnography (CAE), a method that involves "collaborative poetics," which chimes with the emphasis on participatory research in community psychology and the decolonialist emphasis on rescuing repressed epistemologies, we review our own careers and identify ways in which our values have been compromised and our work assimilated into wider colonizing and oppressive practices that sustain the modern university. We conclude that community psychology can only decolonize if it is positioned in an agonistic relationship to mainstream psychology and exists as a radical, explicitly political, and ethical practice outside the Academy. The message of the decolonization and disalienation movements is that the biggest barrier to our effectiveness, and to social justice, is the fascism of our minds. Succumbing to the power and privilege embedded in the Academy and the oppressive and colonizing practices that sustain it conflicts with community psychology's purported values. Highlights: The biggest barrier to our effectiveness, and to social justice, is the fascism of our minds.The power and privilege embedded in the Academy conflicts with community psychology's values.Disalienation will involve revolutionary shock, opening up rather than closing down ways of being. [ABSTRACT FROM AUTHOR]

In this essay, I present an autoethnographic account of my gender affirmation surgery and subsequent recovery. Surgery is considered as the benchmark for people like me but remains little discussed. In the organizational literature the focus is on those who may transition and those who have transitioned, not on the surgery itself. It is glossed over in popular accounts to leave the impression that one goes to sleep one day and wakes fully formed the next. These accounts pay little heed to the somatic, embodied nature of surgery and issues of body dysphoria, euphoria, transition, potential detransition, and retransition. Such accounts affirm a binarized gender narrative where surgery normalizes bodies to meet the expectations of a cis‐normative society. Moreover such accounts do little justice as to what happens next since surgery is seen as the outcome of transition rather than part of the process. [ABSTRACT FROM AUTHOR]

What goes behind the scene of a woman writer's writing process? Beneath shiny finished writing products lies an arduous writing process often remain unseen to readers. The article makes visible two women writers' bodies and our embodied writing experiences through an intersectional feminist lens. Writer One is a Singapore‐born, ethnic Chinese, queer migrant woman academic residing in Australia with her long‐term partner. Writer Two is an England‐born, Australian‐British dual citizen, white heterosexual married mother of young twin children ready to kick start her academic career after her recent PhD conferment. Writer One with her fibromyalgic, traumatized, and othered bodies and Writer Two with her vulvodynia, mothering, and gendered bodies write themselves, their bodies and embodied writing experiences into existence in this article. Using autoethnographic accounts, they discuss how their multiple, chronically ill, and pained bodies influence their writing process and choice of writing topics. Specifically, they reveal how their bodies negotiate the tension between neoliberal demands imposed on their bodies and their feminist resistance efforts against constrictive forces in the knowledge production economy. Using this piece of writing as feminist resistance, they seek to reject dominant discourses, hold space, inscribe their own narratives, and call for collective feminist action with fellow women writers. [ABSTRACT FROM AUTHOR]

Objective: This study aimed to quantify the 3D asymmetry of the maxilla in patients with unilateral cleft lip and palate (UCP) and investigate the defect factors responsible for the variability of the maxilla on the cleft side using a deep-learning-based CBCT image segmentation protocol.Setting and Sample Population: Cone beam computed tomography (CBCT) images of 60 patients with UCP were acquired. The samples in this study consisted of 39 males and 21 females, with a mean age of 11.52 years (SD = 3.27 years; range of 8-18 years).Materials and Methods: The deep-learning-based protocol was used to segment the maxilla and defect initially, followed by manual refinement. Paired t-tests were performed to characterize the maxillary asymmetry. A multiple linear regression was carried out to investigate the relationship between the defect parameters and those of the cleft side of the maxilla.Results: The cleft side of the maxilla demonstrated a significant decrease in maxillary volume and length as well as alveolar length, anterior width, posterior width, anterior height and posterior height. A significant increase in maxillary anterior width was demonstrated on the cleft side of the maxilla. There was a close relationship between the defect parameters and those of the cleft side of the maxilla.Conclusions: Based on the 3D volumetric segmentations, significant hypoplasia of the maxilla on the cleft side existed in the pyriform aperture and alveolar crest area near the defect. The defect structures appeared to contribute to the variability of the maxilla on the cleft side. [ABSTRACT FROM AUTHOR]

Background: Essential training for emergency adrenaline auto‐injector administration alone provides an inadequate safeguard in school environments. Recent UK deaths have reinforced the urgency for embedding whole school (WS) allergy awareness to minimise risk. We documented the development of a practical, flexible WS Food Allergy Awareness Toolkit for UK secondary schools. Methods: We used a multidisciplinary participatory action research methodology, involving successive modification and retesting of a pragmatic toolkit in 3 case study schools. A School Allergy Action Group drives WS risk assessment, helping schools gradually implement best practice policy in line with their particular needs. Additional schools self‐piloted the resulting toolkit with only remote monitoring. School surveys, based on EAACI guidelines were developed to identify priorities and assess change. Results: Effectiveness of the resulting process toolkit, now available online, was independently demonstrated via pre/post‐intervention questionnaires from 24/10 pupils with food allergy (FA) and 97/6 pupils without FA, respectively. Pearson correlational analysis showed strong negative relationships between Food Allergy Quality of Life Questionnaire (FAQLQ) at T0 and School Support (SS) at T0 (r = −0.8, P<0.01), and between SS and Self‐Efficacy (SE) (r = 0.73, P<0.05). Mean FAQLQ scores improved between T0 (3.3) and T1 (2.5). SE improved for those with FA (mean difference = 1.0). In those without FA, SE (mean difference = 0.9) and Attitudes and Knowledge (mean difference = 0.7) also improved. Conclusions: Full stakeholder involvement in toolkit development encourages usage and, therefore, improves WS community awareness; reduces risk of reactions; fosters a more accepting societal attitude and empowers pupils with/without allergies to self‐manage effectively. [ABSTRACT FROM AUTHOR]

Up to the current time, psychology has provided very limited space for qualitative research to contribute to the discipline, even though psychology has a lot to do with subjectivity and intersubjectivity in its work. This article discusses autoethnography, which by some qualitative researchers is still being debated. The author argues that autoethnography contains strong narrative components or analysis with potential contribution to provide new understanding and to build knowledge. The article discusses criticisms against autoethnography, followed by its distinctive characteristics, which at the same time bring significant potential power. Clear guidelines and steps are needed to minimize biases and to bring about the potential power of autoethnography, and this article aims to address the issues through discussions on intersubjectivity, reflexivity, and ethics. At the end, it might be concluded that autoethnography is a method to investigate not merely the researchers, but to reveal certain phenomena and issues. Autoethnography is one good alternative among other methods that can contribute to developing understanding and knowledge through the construction of substantive theories about a particular issue. [ABSTRACT FROM AUTHOR]

Addressing a need for carceral geographical research conducted from inside prison gates, we discuss the spatial context in which racialisation occurs, including its relationship to the performance of prison "politics". We argue that the convoluted and contentious racial categorisation of prison inmates that begins with "racial priming" and results in "racial sorting" possesses a spatial logic derived from institutional partitioning and street‐level cordoning of individual and group identities. We reveal how racialisation is relied upon through both a self‐segregation and institutional classification system at the micro scale. Based on autoethnographic reflection as formerly jailed and incarcerated individuals, and through a reading of sociological, criminological, and geographical literatures, we argue that the logic of everyday micro‐scale racial identity formation has more to do with location, gang alliances, antagonisms, and the necessary navigating of prison "politics" and protocol than with conceptualisations of "race" engendered by racial capitalism and enforced by the racial state. [ABSTRACT FROM AUTHOR]

This article draws heavily on the post‐abyssal philosophy of Boaventura de Sousa Santos in order to theorise new ways of thinking about research ethics in settings affected by armed conflict and crisis, and to put them into practice. Our article explores the dilemmas and tensions faced by four graduate students and a supervisor across diverse international settings. For some of us, these are places we call home, for others these are places that provide refuge to our people: Afghanistan, Jordan, Lebanon and India. We seek to deepen standard understandings of ethics as institutionalised in university forms, arguing that tidy checklists for safety and risk mitigation do not adequately address the complex affective and socio‐political struggles permeating research, and the bodies of researchers, in these settings. Our main focus here is on how we can synthesise our various experiences in order to offer something of value to others who may be about to go into the field in settings affected by armed conflict and crisis. The question that we address, then, is: how can researchers avoid the limitations, obfuscations and silences of traditional institutional ethics in order to adopt a situated, embodied, post‐abyssal research ethic that might open up new spaces for emotion, encounter, and engagement with struggle, risk and voicing? We use an autoethnographic approach that enables congruence with the aims of this article, and that supports our aspirations for enhanced impact through powerful narrative. We end with discussion that contains suggestions for institutions, supervisors, researchers, and for funding and professional bodies. [ABSTRACT FROM AUTHOR]

I'm still not sure what this poem means to me, let alone what it may mean to other people. However, when revisiting this poem nearly a year since writing it, I felt ready to share a few more words. I wrote this poem in the midst of experiencing loss and grief. I wrote it while spending time with family in Scotland, before returning to where I live in South Wales. Truth be told, I did not write it with the intention of contributing to scholarly work on Black geographies. Instead, the poem was penned in the wee hours of a restless summer night/morning and was part of how I was feeling and writing through grief at the time. In the months since writing this piece, I have had time and space to see things in and through the poem that I did not see before. Reflecting on which words I know in what languages, and how and why I know them. Thinking about the lives of Black people in the predominantly white nations of Scotland and Wales. Considering what it means to live in these devolved nations in Britain, where public conversations concerning Anglocentrism, colonialism, and language often occur in ways that obscure the specific experiences of Black people who do (and don't) speak Scots and Welsh. The place from which this piece was written was a place of grief, restlessness, pain, peace, and remembrance for words, food, time, and love shared with specific people. I'm not sure how to preface a poem, nor am I sure if what I'm prefacing is even a poem at all. Perhaps that is precisely what this is all about. Grasping for certainty, locatedness, and linear narrative and history, while knowing that uncertainty, (dis)location, and divergence is often a part of Black geographies. I wrote this poem in the midst of experiencing loss and grief, while spending time with family in Scotland, before returning to where I live in South Wales. Truth be told, I did not write it with the intention of contributing to scholarly work on Black geographies. Instead, the poem was penned in the wee hours of a restless summer night/morning and was part of how I was feeling and writing through grief at the time. [ABSTRACT FROM AUTHOR]