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Stonefields School is an innovative school at the base of Maungarei, Mount Wellington, in Auckland, New Zealand. Doing things differently, creating and inquiring are at the heart of what we do as teachers.

At Stonefields, we have the opportunity to do this collaboratively, and hubs of teachers collaborate to create engaging, rich and relevant learning opportunities for our learners. We have a range of assessment tools at our disposal which help us to gain insights into our learner's self-efficacy (how they see themselves as learners) and their learning needs. We actively enquire into the impact of teacher practice and have evidenced how teacher collaboration can enable all of our learners to see success.

In this chapter, the authors explore how teacher collaboration in learning environments can help improve teacher practice. The authors will examine how facilitating deliberate collaborative inquiry in learning environments can allow teachers to notice, recognize and respond to learner needs. This, in turn, can lead to improved learner self-efficacy and improved achievement outcomes.

This chapter examines the ‘embodied turn’ in the study of traditional Chinese sports and identifies issues within this area of research. It introduces new interpretative perspectives and approaches within the framework of bodily sociology to elucidate the link between locally-informed sports practices and the formation of socialized individuals. The chapter categorises the current research into three main themes: self-giving, the creation of bodily value and the construction of national identity through sports. It then integrates these themes with the findings of embodied sociology. The chapter compiles and analyzes the existing literature on traditional Chinese sports culture from both Chinese and international scholars, offering insights into the status, rationale and challenges of bodily sociological research. By contextualising the concept of the embodied turn in traditional Chinese sports culture – through concepts such as self-givenness, self-techniques, the generation of value and the creation of collective memory – the chapter discusses the impact of bodily sociology on cultural research. The chapter advocates for further bodily sociological studies of Chinese sports culture, which could enhance the understanding of Chinese studies among Western scholars and contribute to a genuine embodied turn in this field of study. Providing one of the initial explorations of embodied studies in traditional Chinese sports, the chapter reveals a transition from broad cultural interpretations and symbolic, structuralist sociology to a phenomenological approach in sports cultural studies. It posits that the bodily sociology approach is beneficial for sports studies although current research has not yet fully realized the embodied turn.

This chapter summarizes both volumes of A Socio-legal History of the Laws of War. It reexamines the key themes and how they are interconnected. It closes with a consideration of the value of international law, especially the laws of war, and what may lie ahead.

The folk or fairy tale is a complex combination of factors and functions and it is the analysis of these where nuances in the tales appear (Propp et al., 2015, p. 10). Propp was interested in plots, whereas this chapter aims to create an analysis of the visual perception of masculine identity, its relationship to the texts and to social and political expression in the early 1900s.

Challenges to masculine identity are found throughout fairy tale imagery of the 1900s. Artists of the time demonstrated their perceptions of societal change by creating illustrations that spoke to a changing audience. They began to depict versions of masculinity that played with, and celebrated a queer male character, amongst others. Although not always represented in a positive manner – Dulac's 1929 King in ‘Puss in Boots’, is a foolish fop – they were often portrayed with softness, flamboyancy and panache in opposition to the aggressive, hegemonic, or dominant persona who had until then been the staple of the fairy tale's visual masculine identity.

These new illustrations resisted the stereotypical depiction of masculine norms. They explored an identity that had not existed in the fairy tale until the changing rhetoric of social, political, and artistic movements was inculcated into them. The illustrations began to provide an opportunity to identify an atypical description of masculine norms in an unexpected domain. They challenged physical expectations and the hegemonic expectation of masculine identity, at a time where a predominant patriarchal hegemonic identity was the norm.

As a fairy tale is adapted to fit with current cultural discourses, drastic changes occur. One of these changes is the erasure of the old man. The wise old man, the doddering old fool, and many more tropes that older men fill have been altered. The eccentric Merlin and the mad Hatter have been replaced with younger versions in Merlin (2008–2012) and the Syfy miniseries Alice (2009). While the grandfather is technically found in Disney's Once Upon a Time in the form of Rumpelstiltskin, it is rarely discussed. In the Beauty and the Beast (2017), Maurice is no longer the town oddity as he goes from tinkering with odd inventions, to being a music box maker. His creativity and quirky idiosyncrasies have been erased.

This chapter delves into this disappearance of the older man in modern fairy tale adaptations, and the repercussions this has in the representation for the older man. Furthermore, this chapter seeks to show how toxic ageist notions in Hollywood have impacted the role of the old man as he is replaced with the stereotypical younger man, due to the increased objectification of men in film and the subsequent conformity to the ‘ideal masculine form’. This objectification can be seen through the slow ‘reinvigoration’ of the Mad Hatter from Disney's Alice in Wonderland (1951) to the Hatter in Syfy's Alice (2009), Johnny Depp's Mad Hatter, Tarrant Hightopp, in Tim Burton's Alice in Wonderland (2010), and finally Sebastian Stan's Mad Hatter in Once Upon a Time (2011–2018).

This chapter argues that football is central to specific regional, hegemonic masculinities within colonial histories and continuities in South India. Through ethnographic narratives of a prominent football figure associated with the Malabar Special Police, this chapter shows how different performances of a particular mode of masculinity draw power from multiple sites such as regional class networks, colonial legacies, and postcolonial sport. This work demonstrates how a (post) colonial space shores up the powers associated with a male sporting figure. The regional format of a sport is as important as the global format in producing regional, hegemonic masculinity. Analysing the powers and aura associated with this sporting figure helps one to understand the specific meanings of desire and aspirations for status and stability among a section of men in a South Indian context.