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In this article, the author deploys Erving Goffman's concept of territories of the self as an analytical tool to understand the challenges and opportunities a childcare setting presents for children engaged in social fantasy play. He uses this concept to unpack the unique institutional play habitat of a childcare facility and shows how Goffman's territories form a constant concern for children in their engagements, orientations, and creative projects in social fantasy play. Through an in-depth analysis of emblematic play in an ethnographically inspired observational study, the author illustrates how the need for play domains and social alliances in childcare helps create both the demanding obstacles and inspirational possibilities of children's social fantasy play.

Restorative justice (RJ) is a philosophy and set of practices that center harms and needs. Within a classroom setting, an RJ pedagogical approach invites a process of shared learning that attends to critical issues of equity, power, and voice. Utilizing an autoethnographic approach, this manuscript includes critical reflections from three faculty members from diverse disciplines and positionalities about the use of RJ approaches to teaching in our respective classrooms. This paper includes discussion about the intersection of RJ with critical pedagogy, power differentials, and pragmatic issues of classroom structure learning design.

As an Ohio-based (U.S.) French instructor and francophile, I explored Ontario (Canada) in search of Franco-Ontarian communities. Eager to understand their position within larger anglophone-dominant spheres -- positions that are unique from neighboring Francophone communities of Quebec--I traveled to such communities. An international border divides Lake Erie, thus making Ontario a polity bordering Ohio. Inspired by a provincial-government map documenting communities of Francophone communities, I took advantage of a winter break to wander via automobile. Finding little public evidence of French, I was often told to venture "over there". This adventure led me to important discoveries about the perceptions of minority linguistic communities amongst anglophone Ontarians, which become clearer through Foucault's concept of heterotopia and Bronfenbrenner's ecological model. This quest for Franco-Ontarians made me revisit my own cultural assumptions. Findings encourage more nuanced understandings of the nature of minority linguistic communities and the ways in which they are represented.

This paper details a critical ethnography I conducted in my own classroom--an undergraduate children's literature course for pre-service elementary educators--in which I analyze white students' emotional responses to multicultural children's literature through the lens of a cultural politics of emotion (Ahmed, 2015; Zembylas, 2008). In my paper I use critical whiteness studies and critical emotion studies to analyze the effects of these emotional responses, complicating the assumption that emotions are a bridge to empath and exploring how white emotional performativity often serves to deflect from authentic critical discourse, reinforcing white supremacy in educational spaces. I look reflexively at my own pedagogy as a white educator, noticing the ways in which my failure to critically interrogate white emotions contributed to a classroom culture that valued majority voices over the voices of students of color. I conclude with the impacts of this study on my own commitments as a teacher-researcher.

One educational approach aligned with problem-based learning (PBL) is invention education (IvE). Both PBL and IvE place an emphasis on resolving practical problems experienced by real people while engaging students in hands-on learning. In this interactional ethnographic study we examined the networks that supported a high school team and their teacher, as they worked to invent a solution to a real-world problem students identified in their community. Data sources included video and documentary data of the team's work generated by a student-historian during an invention education project as well as Zoom-facilitated ethnographic conversational interviews conducted with the teacher and the student-historian over five months the following year. We uncovered local, local-national, and national supports that impacted the invention education process of the team. Through ecomap, discourse, and domain analyses we demonstrate how supports at multiple levels of the educational ecosystem create opportunities for students and teachers to engage in meaningful, real-world problem-based projects. We argue that varied people and organizations can contribute to innovative PBL and IvE, thus aiding the narrowing of diversity gaps in the fields of invention, engineering, STEM, and problem-based learning more generally.

In this study, the author explores metaphors related to students' experiences conducting collaborative arts-based ethnographic research in a U.S. nonprofit organization. A metaphor analysis of 25 students' essays revealed they were most likely to frame their experiences with arts-based service learning as a journey or a sports contest. The author examines the extent to which students' metaphors legitimize or delegitimize arts-based service learning, as well as the degree of novelty that characterizes these metaphors. She explores the implications of her findings for teaching and promoting arts-based service learning in the academy.

The intuitions of teachers have been found to take a variety of forms in general education (John, 2003). However, in the field of additional language (L+) teaching, the lion's share of past work has focused on the improvisational form of intuition (e.g., Borg, 2015; Richards, 1998; Smith, 1996). Moreover, the ways in which intuition plays a role in the thinking and actions of those not only teaching but concurrently conducting classroom practitioner research remains understudied. The current paper presents an exploratory autoethnographic case study of my own cognitions across three different action research projects. An interpretive analysis retrospectively examined data from my practitioner journals written during these projects. That is, while these journals were not produced with the intention of becoming data for an investigation of practitioner researcher cognition, I anticipated that they may provide informative examples of 'intuitive moments.' By basing analysis on the different forms of intuition previously uncovered by John (2003), I was able to reconceptualize and expand the range to be pertinent to those not only teaching but also engaged in researching their own practice. In order of prevalence, six forms of intuitive moments were forthcoming: mood assessment, improvisation, problem avoidance, envisaging direction, learning opportunity creation, and student-personalized actions. In addition, my presentation of results aims to illuminate the emergence of intuitive moments as localized perceptions and adaptations situated within longer-timescale tacit understandings and experiences.

Oregon needs Black educators in the K-12 public school system. In 35 school districts throughout the state, the number of students of color has risen by over 40% in recent years (Oregon Chief Education Office, 2019). The number of educators of color in the state is under 10%. The number of Black educators is even lower. Research has shown that Black educators improve all students' academic, cultural, and social aspects, especially Black students. Nationally, Black educators were impacted by the "Brown v. Board of Education" ruling. At that time in history, Black communities fought for civil rights as they experienced colonizing systems in employment, education, housing, and safety. When it entered the union, Oregon, a white-only state, had racist threads of settler colonialism embedded in the laws and practices that systematically institutionalized Blacks' mistreatment. The day-to-day interactions within many places, including the school systems, cause harm, disengagement, and traumatize Black people. This study is autoethnography that reviews the intersectionality of historical and current federal policies' effects on Black educators through a framework of "Black Feminist Thought" (Collins, 1990) by answering the following questions: 1) "What are the experiences of a Black educator in public school settings in Oregon that contribute to or inhibit working in education? 2) How do federal and state policies and practices contribute to a Black educator's professional growth or decline in Oregon?" By examining lived experiences, this study can directly inform day-to-day educational practices and shed light on possible challenges or successes that contribute to or detract from a Black person's likelihood of working in public education in Oregon.

Intersectionality and positionality can be used to examine how various aspects of identity are analyzed in the context of learners' lived experiences. When examining how learners are recognized for their skills and competencies, there are several ways in which education and credentials can be leveraged. Autoethnographies were used to examine the lived experience of how the authors used micro-credentials and digital badges to verify skills that were unrecognized in traditional contexts. Lessons from these lived experiences will be derived from a co-reflection process. Further, these lessons will be used to provide suggestions for how learning ecologies can be designed to support historically and systematically excluded learners with ways to have their skills recognized and verified.

This system-level ethnographic study of a strength-based approach to transforming a national invention education program makes visible how program leadership drew on research and their own expertise to shift who and how they served. With data analysis grounded in program reports, documentation, and internal and published research, the program's developmental trajectory is (re)constructed and (re)presented with contextual details provided by program leadership to bring forward how facets of a strength-based approach informed the overtime transformation. Working in conjunction with program leadership to identify common design elements across new program offerings, this study presents this program's principles for designing for instruction and considerations for curricular integration of invention education into K-14 educational institutions. Furthermore, how these principles align with a strength-based approach are discussed.

The purpose of this article is to investigate how to use a strengths-based lens that is highly contextualized, in an ecology (i.e., online graduate course) that shows the value of the socio-emotional interactions or climate. I used an autoethnographic approach to problematize myself so that I could ask contemplative questions as a result of reflection. My data collection process drew upon personal narrative, reflection, and anecdotes, which I analyzed in a graduate-level online learning context with a strengths-based lens to shed light on broader U.S. higher education online learning cultural and theoretical concepts such as organizational justice theory, connectivism, digital learning ecosystems, inclusive design, design justice, and strengths-based learning approaches. Three key cultural phenomena are revealed in this autoethnography. Finally, I discuss this study's limitations, some implications for faculty, IDs, and SMEs, and suggest areas for further research.

The notion of multilingual students' first language has been advocated as a resource in mathematics learning for some time. However, few studies have investigated how implementing students' L1 in the teaching practice impacts multilingual students' mathematics learning opportunities. Based on a 9-month-long ethnographic study conducted in Iran, we investigate what a long-term shift from mathematics teaching in the language of instruction (Persian) to mathematics teaching that includes students' first language (Turkish) may mean in terms of learning opportunities. In language positive classrooms, students' socialization into mathematics and language includes using students' first languages and paying explicit attention to different aspects of language use in mathematics. Among other things, socialization events provide possibilities to share explanations of mathematical thinking. The results of this study suggest that using students' first languages may reinforce other language positive socialization events and provide mathematics learning opportunities during individual assignment activities. Furthermore, the results suggest that the conceived value of mathematics education in the local communities changed with the introduction of students' L1 in the teaching practice. Consequently, this study indicates that using students' first languages in mathematics classrooms may be a key issue in multilingual contexts.

Preparing novice physicians for an unknown clinical future in healthcare is challenging. This is especially true for emergency departments (EDs) where the framework of adaptive expertise has gained traction. When medical graduates start residency in the ED, they must be supported in becoming adaptive experts. However, little is known about how residents can be supported in developing this adaptive expertise. This was a cognitive ethnographic study conducted at two Danish EDs. The data comprised 80 h of observations of 27 residents treating 32 geriatric patients. The purpose of this cognitive ethnographic study was to describe contextual factors that mediate how residents engage in adaptive practices when treating geriatric patients in the ED. Results showed that all residents fluidly engaged in both adaptive and routine practices, but they were challenged when engaging in adaptive practices in the face of uncertainty. Uncertainty was often observed when residents' workflows were disrupted. Furthermore, results highlighted how residents construed professional identity and how this affected their ability to shift between routine and adaptive practices. Residents reported that they thought that they were expected to perform on par with their more experienced physician colleagues. This negatively impacted their ability to tolerate uncertainty and hindered the performance of adaptive practices. Thus, aligning clinical uncertainty with the premises of clinical work, is imperative for residents to develop adaptive expertise.

In Goffman's terms, qualitative interviews are social encounters with their own realities. Hence, the 'situational critique' holds that interviews cannot produce knowledge about the world beyond these encounters, and that other methods, ethnography in particular, render lived life more accurately. The situational critique cannot be dismissed; yet interviewing remains an indispensable sociological tool. This paper demonstrates the "value" that situationalism holds for interviewing. We examine seemingly contradictory findings from interview studies of middle-class identity (cultural hierarchies and/or egalitarianism?). We then render these contradictions comprehensible by interpreting data excerpts through 'methodological situationalism': Goffman's theories of interaction order, ritual, and frontstage/backstage. In 'situationalist interviewing,' we suggest that sociologists be attentive to the 'imagined audiences' and 'imagined communities'. These are key to identifying the situations, interaction orders, and cultural repertoires that lie beyond the interview encounter, but to which it refers. In sum, we argue for greater situational awareness among sociologists who must rely on interviews. We also discuss techniques and measures that can facilitate situational awareness. A promise of situational interviewing is that it helps us make sense of contradictions, ambiguities, and disagreements within and between interviews.

How well do we know how non-humans experience environmental stressors and how do we communicate that knowledge as educators? This paper addresses these questions by way of an auto-ethnographic account of the author's experience of attempting to listen to the Great Barrier Reef, off the Queensland coast. Through a series of methodological failures and roadblocks, this paper discusses the difficulties in understanding non-human sensory worlds. Following the auto-ethnographic account, the paper explores how anthropological pedagogies can contribute to environmental education of non-human experiences more broadly. The paper uses anthropological pedagogy to draw an analogy between ethnocentrism/cultural relativism and anthropocentrism/ecocentrism. Utilising practices of "third place" then demonstrates how the latter terms of these relationships are correctives to the former terms rather than oppositions. This paper concludes by suggesting ways in which the lessons learned can be applied to environmental education. It recommends creating a third space environmental curriculum which defamiliarises human experience and creates a zone of contact between humans and non-humans. The use of mediating technologies and artistic practice in conjunction with scientific education is recommended to maintain a critical perspective of human knowledge and biological limitations in creating experiential relationships with the environment.

Dialogic pedagogy aims to bring multiple voices and perspectives into conversation, to create a classroom environment inclusive of multiple student identities, and to challenge hegemonic approaches to knowledge. As such, it seems particularly well-suited for interrogating gender binaries and enhancing gender equity. Through micro-ethnographic discourse analysis of video-recorded literacy lessons, this study examines how traditional gender categories were reified and/or disrupted in literacy discussions in four Israeli elementary school classrooms experimenting with dialogic pedagogy. We found students and teachers frequently relying upon gender stereotypes in the participant examples they offered and in their interpretations of the story, "Fly, Eagle, Fly," in class discussions. Originally framed as a parable of transformation and growth, the story unexpectedly provided an avenue to explore topics such as gender, transgenderism, and transsexuality. Sporadic instances arose in the discussion in which students subverted traditional binary gender constructs. These fleeting moments of disorientation underscored dialogic pedagogy's capacity to challenge gender norms. However, students and teachers treated transgenderism as taboo, and the topic's explicit consideration generated anxiety, with the teachers and some of the students trying to silence non-heteronormative voices. Ultimately, teachers reinforced interpretations that allowed the gender order to be restored and seemed relieved when they were able to move on from the gender trouble episode. The study highlights the potential of dialogic pedagogy to challenge the heterosexual matrix and promote gender equity. However, it also demonstrates the importance of paying greater attention to gender issues in the development of dialogic pedagogy.

This article is an ethnography of a student protest against a Finnish university's plans to give up 25 percent of its campus buildings until 2030. The Finnish universities faced financial deficits primarily due to education cuts implemented by Finland's right-wing government between 2015 and 2019. To balance the budget, Tampere University proposed surrendering some of its buildings, including the Linna, the home of social sciences, and the main library. The students organized the We Will Not Give Up the Linna Building movement (WWGU) to oppose the university's decision. This article is an ethnography of the movement's resistance and outcomes and analyzes what the student activists learned and how they changed during the protest wave in 2021. Our analysis uncovered six key insights the student activists learned on democracy, social media in activism, activism's temporality and persistence, the role of emotions in activism, and the university's power structures. The study contributes to a general understanding of the student protest movement, the social transformations that student activists undergo, and how they learn to perceive democracy, develop political imagination, and understand power structures.

The National Institutes of Health (NIH) supports 24 IDeA Networks of Biomedical Research Excellence (INBRE) Programs that help develop university-based biomedical research capacity in states that historically receive low levels of extramural grant support. To assess the effectiveness of the Arkansas INBRE in meeting its biomedical research capacity-building goals, we evaluated how the context (i.e., local and institutional settings) at two undergraduate institutions impacted variability in science faculty use of program resources. Data were collected by in-depth interviews with faculty and administrators (N = 9), focused observations, a review of Arkansas INBRE databases, and internet searches. Content analysis was used to code interview transcripts and field notes, and then qualitative data were integrated with data from databases and internet searches to construct two institutional case summaries. Constant comparison was used to identify similarities and differences between the institutions that helped to explain variability in how frequently faculty used Arkansas INBRE resources, including an enrollment crisis at undergraduate institutions in the United States and the presence or absence of a robust research culture at each institution. These findings were used to suggest program improvements (e.g., classroom-based research) that could further strengthen biomedical research capacity in Arkansas. As some barriers to program effectiveness are likely found in other IDeA-eligible states, improvements suggested for the Arkansas INBRE could apply to INBRE programs elsewhere.

Given the immense role of the student-centred approach in enhancing students learning, this study explores the role of academic freedom in implementing a student-centred approach. To achieve this objective, the study relies on a qualitative case study research design. In this regard, semi-structured interviews and observation were employed as data gathering tools. The data passed through a series of data analysis processes ranging from data reduction to data verification. The study was conducted at a public university in Ethiopia and recruited ten instructors and twelve students from four randomly selected colleges/institutes belonging to the participating university. The initial analysis resulted in two major themes, each having two subthemes. That is academic freedom at the institutional level for instructors and students and academic freedom at the classroom for instructors and students. Given this, the findings show that the academic freedom of students at the classroom level affects the adoption of student-centred approaches. Students seem to be restrained from freely sharing their concerns, being afraid of the backlash from their instructors and colleagues. Moreover, the instructors in Abay University seem excluded in deciding to implement a student-centred approach in every classroom other than receiving pedagogical training to implement it as a non-negotiable change. These findings call for higher education reforms at national and institutional levels to cultivate an organisational environment that facilitates student-centred approaches.

This study investigates the reflexive relationship between the challenges encountered during the development and teaching of the qualitative research method (QARM) program and the stories of PhD students about their experiences with the course. The study is based on a number of pedagogical issues drawn from postgraduate students combined with an auto-ethnographic account of parallel experiences of teaching qualitative research methods, which form the basis of our methodology and analysis. The findings show that the main aching issue in surmounting the development of qualitative research is resilience, because breeding interpretive research becomes difficult in a conservative environment. Findings also show that innovative hands-on methods need to be used to teach QARM since kick-starting data building, exercising the interviewing process, and data analysis are the cornerstones of the methodology. Teaching QARM to students who have been brought up in a conservative accounting program may be pleasing since their discoveries attract enthusiasm. Overall, the complementarity of quantitative and qualitative methods in the findings suggests a continuous debate to strengthen the relationship in further studies.

This is an insight into teaching practice followed by reflections on unfolding multiple crises. On the journey from activism, through academia into deep adaptation, the author dives into the meanings of water to re-calibrate his teaching tools. Using auto-ethnography helps to identify water as a resource, research topic and a refuge. Meanings that were only partially readily available during teaching before the pandemic. As a result, the rediscovered awareness of the mental costs of learning and the need for psychological adaptation to deteriorating living conditions can be redirected back into teaching to lift difficult topics related to climate change again.

Integrating social media into classroom language teaching has been argued to be beneficial for both students and teachers. However, little is known about using two social media platforms in one online language class session, especially to support the teaching and learning process during the COVID19 transition to online teaching. This case study explores the use of "Zoom" and "Facebook" (henceforth referred to as "Zoom"-booking) as English language teaching support platforms during the COVID19 online teaching of a general English course by one English as a foreign language teacher (EFL) at a university in Thailand. We adopted the concept of teaching presence and netnography as a perspective. Findings from the online classroom observation, online traces (written text or posts, videos, PowerPoint slides, and images), and interviews revealed that our teacher-participant perceived "Zoom"-booking the online language classroom as personal and institutional. This suggests that while "Zoom"-booking supports teaching presence for synchronous and asynchronous teaching modalities, it also highlights the need for teachers to respond to their language learners' needs. We discuss the implications, and we offer recommendations for future studies.

Teacher authority is culturally valued among Filipinos. This authority however poses a threat to the fundamental principles of learner-centred education as it arguably perpetuates 'teacher-centered' instruction and obstructs positive student-teacher relationships which are necessary for student learning. This problematic role of teacher authority is examined in this study by investigating what constitutes good pedagogy in one class within a rural school in the Philippines. With this research problem, this study used ethnographic research approach to examine what students and teachers understand about 'classroom authority' and its perceived value in good pedagogy within a specific and cultural place. Ethnographic data in this study suggest that teacher authority is central in understanding good teaching within specific classroom contexts as this cultural valuing of teachers as 'authorities' may support student engagement and foster student-teacher relationships which are built on 'academic care'. This 'academic care' could offer a practice which bridges the presumed binary between teacher-centered and learner-centered pedagogies.

In this article, two transnational scholars of English studies engage in a collaborative autoethnography to illustrate the generative potential of translingualism as a scholarly common ground for writing studies and the history of English language studies. The argument hinges on the notion that translingualism's open-endedness to, and welcoming of, students' and instructors' linguistic diversity can make it a disciplinary pathway for transnational scholars to use their diverse World Englishes in writing classrooms. Based on case studies of their autobiographical narratives of professional development, experiences teaching in college writing classrooms, and engagement with translingual scholarship, the article shows how (a) translingualism works as a gateway (i.e., point of entry) into writing studies for scholars who are World Englishes users and (b) histories of the English language mediate this disciplinary socialization. Three major themes that emerge from a comparative analysis of the materials and that relate to the authors' distinct approaches to writing, underlying motivations for linguistic and academic pursuits, and disciplinary orientations are discussed.

The study sought to understand how three multilingual Romanian Roma learners approached and made sense of literacy-related activities in an English primary school so that this can illuminate classroom practice to ensure more inclusive forms of literacy education. The following research questions were addressed: (1) What are learners' linguistic and cultural contexts? (2) What linguistic and communicative resources and attitudes to literacy do they display in the classroom? (3) What are the educational implications of learners' contexts, resources and attitudes for literacy instruction? Following the tenets of literacy as social practice and multilingual literacies, this ethnographic study shows that Roma children display a variety of linguistic and communicative resources and attitudes that can be effectively exploited in the classroom, enabling their home languages and cultures to be appreciated and legitimised as valuable tools for literacy learning. This can help counteract the effects of the structural power imbalances between dominant and minoritised languages, cultures and speakers in the classroom and beyond. The study's main contribution is its engagement with the multilingual literacies of Roma learners from migration backgrounds, an aspect that has important consequences for the implications for literacy education presented in this article.

The inability to respond to the environmental crises has been argued to stem from the crisis of imagination that underlies modernity. In response, the potentials of speculative approaches have been explored. This article presents a speculative worldmaking project conducted in a secondary school with young people. The project involved three consecutive phases, last of which is more closely examined. Next to the ideas and stories produced with young people, the paper discusses ways in which the unfolding of the project made perceptible certain challenges in schooling. Through ethnographic narrating and leaning on the concepts of friction and thick time, the article shows how speculative worldmaking can function as an ontological tool and as critical intervention. Through presenting a novel storytelling space and approach, the Living Room, it shows how space can be made for more collective and response-able modes of multispecies storytelling within a neoliberal institutional setting, in this instance a secondary school. Instead of being akin to a switch that can be turned on or off at command, imagination figures as a matter of multiple worlds, rhythms, times, and responses.

In this Voices: Reflective Accounts of Education essay, Eghosa Obaizamomwan-Hamilton argues that for her, and for many Black women, hair is integral to her identity. She situates her knowledge and theorizing in her own body and uses her hair as a way to conceptualize her experiences as a secondary teacher in the anti-Black space of education. Employing what she calls the Bantu Knot Theory, she looks at her hair identity across time to weave together and explore the intricacies and nuances of her experiences in education. She contends that this theory is about constructing her interlocking identities and demonstrating how Black hair is a major marker of her intersectionality as a Black woman educator.

The trends in higher education's post-pandemic recovery and towards sustainability are not new concepts and are still being discussed in various contexts. Evidence shows that higher education suffered greatly from the pandemic due to closures of institutions. Hence, more post-pandemic studies are necessary to understand its effects and how sustainability can be a reference framework towards the path for future resilience. Our research uses collaborative autoethnography complemented with content analysis as a methodological approach to explore resilience and sustainability in African higher education in two countries, Tanzania and South Africa. Specifically, we explore female academic's resilience and sustainability in higher education institutions by contrasting two African countries that approached the pandemic very differently. Tanzania did not have a lockdown, while South Africa had a lockdown which was imposed for at least a year. Our post-Covid reflection using a collaborative autoethnographic approach provides unique insights into resilience and sustainability in higher education, in both countries and in the broader African context.

This article makes a case for analysis of romantic relationships during international education programs. Study abroad programs promise cultural immersion and place students in settings where romantic relationships may be the most accessible way to achieve this immersion. Yet programs may fail to prepare students to navigate dating and romance during study abroad. We draw on participant observation and interviews with former study abroad participants, program staff, and host community members in Dakar, Senegal to examine how cross-cultural romances emerge in the study abroad setting. We argue that study abroad programs would benefit from explicit and sustained attention to gender relations, love, and intimacy in pre-departure orientations, upon arrival in host settings, and throughout the duration of the programs. We also contend that romantic relationships during study abroad merit sustained ethnographic inquiry to better understand how and why these relationships take place, how they afford opportunities for student learning, and how they shape perceptions of study abroad learners by the host community.

Thinking at the nexus of epistemic injustice, childhood studies, transgender studies, and gender and racial justice in literacy education, this article illustrates how curricular engagement with questions of age, gender, race, and power can simultaneously complicate and flatten knowledge about power relations. Drawing from a yearlong ethnography inquiring into how students and teachers read, wrote, and talked about gender and sexual diversity at a Midwestern U.S. high school, this article presents two illustrative ethnographic cases from a co-taught sophomore humanities course (grade 10) combining English language arts and social studies, cases featuring students writing about the child as an epistemic figure. The implications of this argument suggest the importance of educators questioning rather than naturalizing ageist power relations through their pedagogical techniques and curricular representations, which in turn can challenge or reify broader age-based epistemic injustices undergirding anti-trans and racist legislation and policy in and beyond the United States.

This paper weaves together lineages of queer and trans theories through the lived experiences of a queer, trans, genderqueer, disabled, neurodivergent scholar of color. I share testimonies of epistemic injustice as a K-12 and university student which, while lifesaving in some ways, reinscribed neoliberal notions of individualized care through the cis-het white, necropolitical, settler-colonial gaze. These acts illustrate the extent to which queer, trans, disabled, neurodivergent and racialized people are hermeneutically marginalized through discursive, relational educational understandings of care that employ a neoliberal, white, colonial, cisheterosexist lens. I also provide insights into queered and transgressive forms of care that refuse the limitations of white, colonial, cisheterosexist ideology and demand epistemic justice. Overall, the paper offers innovative ways to think about epistemic injustice and care as interrelated ethical problems in educational institutions.

Previous research is unequivocal regarding higher education's importance for regional or national development, and the local presence of highly educated individuals in a municipality is crucial for its prosperity and development. The study aim is to increase understanding of representational perceptions of future university students in rural areas regarding university studies. Qualitative interviews create and reproduce meaningful representational perceptions, rendering a private dimension in stories about family and friends and an academic dimension in stories about the academic environment and research. Representational perceptions in both dimensions are dramatized as an ethno-methodological balance between verbal conflicting interests and downplaying these interests, producing and reproducing involvement, community, fusion, consensus, and participation in the narrative, rather than a verbal split. This balance reflects social pedagogical recognition relevant to their interest and success in university studies.

In this paper, I theorize my becoming as a transnational trans* scholar through posthuman autoethnography. Grounded in Deleuzian ontology, I conceptualize trans* as a dynamic, fluid capacities beyond fixed gender categories. I use vignettes, diary entries, text messages, conversations, and photos as multiple thresholds where things collide, creating opportunities. Building on [Puar, J. K. (2012). "I would rather be a cyborg than a goddess": Becoming-intersectional in assemblage theory. "PhiloSOPHIA," 2(1), 49-66] and [Nicolazzo, Z. (2021). Imagining a trans* epistemology: What liberation thinks like in higher education. "Urban Education," 56(3), 511-536], I introduce Trans*-Assemblage thinking, which involves understanding "trans* both as an assemblage and within assemblages." This approach offers an innovative both/and framework for education, emphasizing fluidity, complexity, and pluriversality in rethinking gender, posthumanism, and social justice in educational studies.

This research aimed to share a personal voice, through a reflexive narrative process, of how the author's experiences as a student, design teacher and academic integrity officer influenced the conceiving and implementation of a student designed university academic integrity campaign. An auto-ethnographic methodology was utilized to share stories, expressing thoughts, feelings, and attitudes, as new knowledge for other universities seeking to engage in academic integrity initiatives. Self-reflective journaling provided key words and phrases that were identified as data and then coded using three Saldaña coding methods (Emotion, In Vivo and Initial). Three key themes emerged: empathy, education, and positive change. It is evident in the key findings that these three themes play a vital role for academic integrity awareness in enabling student engagement, deep learning, redirection of student mindsets, and second chances. These reflections shared a process for fostering behavioural change at student and university levels through academic integrity promotion. This campaign and exhibition were heralded as an example to follow for universities by the Tertiary Education Quality and Standards Agency (TEQSA) of Australia.

The "racialized social control infrastructure" of schools refers to the over-emphasis on controlling the behaviors and bodies of Black, and other, students of color. Politicized caring, or the strategic prioritization of the needs and desires of those traditionally marginalized, may be disruptive to it. The objective of this analysis is (1) to describe how one Black female educator enacts a pedagogy of politicized caring on a day-to-day basis and (2) to investigate how it intersects with one school's social control infrastructure. Arising from a longitudinal, collaborative research partnership with a predominantly Black high school, the analysis features two years of data with over 80 observations and 13 interviews. The findings identify five discrete forms of enactment of politicized caring and shows how the educator uses them to buffer her students from the harsher elements of social control. Implications for theory and practice are discussed.

Informed by Asian Critical Theory and the literature on borders and borderlands, this paper examines three autoethnographic encounters situated in various contexts--a U.S. Customs and Border Protection inspection at an airport, the COVID-19 pandemic, and the border crossing between home and a child care center. By unpacking sociohistorical discourses involved with various acts of border crossing in the three different contexts, I problematize implicit and explicit power dynamics and negotiations of differences that are often normalized and disregarded from a minoritized perspective of an Asian migrant mother. The following research question guides my inquiry: How does an Asian migrant mother-educator navigate and negotiate racial, ethnic, and cultural borders as a minoritized individual in the U.S. society? In particular, autoethnographic accounts of an Asian migrant mother offers an alternate epistemological orientation in various contexts where the colonialist and imperialist discourses are prominent and often go underexamined. The paper concludes with a poem titled "ABC," where I reflect on personal experiences as an Asian migrant and ponder upon the experiences of the next generation of Asian American children.

This article investigates the role of autoethnographic research as the methodological tool of choice for an Asian American educator-activist-scholar (Suzuki & Mayorga, Multicultural Perspectives, 16(1), 16-20, 2014) who positions herself with a collaborative, critical, and intersectional ecofeminist perspective. I propose that "ecomemory," a counter memory of environmental history and the environmental histories of people of color, should be used as valid ethnographic research and can contribute toward the AsianCrit tenets of (re)constructive history and story, theory, and praxis. Autoethnography, ecomemory, critical race theory, and AsianCrit, define how I think about the world and have influenced how I engage in educational research. Producing autoethnographic research validates and acknowledges my positionality and interrogates my marginal position inside dominant structures of education and environmental education. Rooted in my own environmental autobiography, ecomemory frames my professional practice as an educator and provides the foundations for cultivating a culturally responsive and culturally sustaining teaching model for K-12 eco-justice education and teacher education.

Using an autoethnographic approach, this article focuses on the experiences of two male dance educators/researchers living with/through terminal cancer. Autoethnographers analyze their 'unique life experiences in the context of the social and cultural institutions that have shaped the world the researcher inhabits.' Drawn from a larger research project, Dance Educators Living With/Through Cancer (DELC), this collaborative duoethnography comprises the co-authors' self-narrative accounts of life with cancer, which were analyzed thematically. The themes presented center on the public and private aspects of living with/through cancer and reflect the authors' cancer experiences along with their social, emotional and physical dis-ease arising from living cancer lives. Explication of resultant impacts on both personal and professional identities seeks to support others with terminal disease in order to lead reflective and meaningful lives while dying.

Purpose: The purpose of this study is to analyse the role of line management in promoting Diversity, Equity and Inclusion (DEI) in Higher Education Institutions (HEIs). Transformational leadership (TL) promotes DEI, and autocratic leadership curbs it. Design/methodology/approach: The research approach is deductive from existing literature followed by auto ethnographic case study. Findings: The finding of this study is how the autocracy of a line manager can kill the enthusiasm of a team member. Cascuta theory, which has been introduced as a parasitic form of management in paper, will come into existence when a less qualified and closed mindset is supervising a highly qualified and performing team. Research limitations/implications: The research limitations included inadequate autoethnographic case studies on similar circumstances. Also, the literature is divisive over the topic of DEI. On paper, policies are very strong; however, the implementation is not so good in many academic departments at many universities. Here, the whole HEIs is not to blame. Rather, the line manager has a bigger role in acknowledging or rejecting DEI. This research has many implications for studying the Cascuta phenomenon amongst DEI students, DEI staff. Practical implications: The DEI colleagues in some academic departments of many universities in the UK are facing affinity biases. This study could be used to identify and remove the roadblocks in acknowledging the role of DEI in the UK HEIs. These remedies, though, might only be cosmetic. Persons who encourage affinity biases may also be the ones carrying out DEI programmes (Sodhi, 2024). Second, instead of taking concrete action to solve urgent social issues in the workplace, institutions may view DEI activities as regulatory mandates. Social implications: Regional committees could be a good alternative to explore the success of implementing DEI on a wider scale. The members could be from HEIs, who are renowned for their DEI policy implementation. Their implementation process, roadblocks, and wider benefits could be studied on a wider scale. The DEI people should be able to contribute to society with ownership. If they are contributing to the economy, education, or health care, they are an asset and not a burden on society. If HEI is not recognising DEI now, they may find their way out to a more acceptable place. Originality/value: This is a novel study to explore the role of line leadership in promoting DEI in HEI using the deductive method, supported with an autoethnographic case study.

Much research on part-time Jewish educational programs has focused on curricular content and pedagogy. Yet classrooms involve diverse exchanges about curricular subjects as well as those that appear little related to Jewish studies; both are motivated by assumptions about which things count as Jewish matters of concern and appropriate orientations to those things. Drawing on ongoing ethnographic fieldwork, this article proposes bringing a semiotic ideological lens to quotidian interactions as means to get at the "tacit curriculum" and aims of part-time schools, to better grasp what draws families to these schools, and to recognize the nuanced learning happening therein.

Using an analytical-interpretative autoethnographic account of my move from a professional staff manager to an academic manager in a university, I highlight how career transitions can result in othering due to the academic' professional divide, the strength of academic identity in disciplines and the continued role of women being in positions of power. This othering may lead to imposter syndrome and antagonistic identity discourses, which may have negative psychological effects on individuals. Second, I argue that this othering impacts on meritocratic leadership appointments, as a whole cohort of highly effective professional 'non-academic' leaders are effectively excluded from the most senior roles in a university; women are also clearly lacking in proportional representation at the highest levels in universities. I also argue that academic leadership development is immature and not currently adequately preparing academic staff for leading large teams, in terms of budget and staff, and highly complex institutions with real-world political and economic pressures. In conclusion, I show how an autoethnographic study has helped my own career identity transition by working out these tensions to develop insights and negotiate in-between identities.