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Purpose – The purpose of the chapter is to introduce queer feminist cultural studies methodologies. For illustrative purposes, the chapter draws upon one specific study of locker room space undertaken by the author.

Design/methodology/approach – The design of the locker room study is delineated, including methods of data collection and analysis: self-reflective narratives, interviews, text and discourse analysis. Issues of contextualisation and insight into the use of queer feminist cultural studies methodologies to study normative geographies are foregrounded.

Findings – Findings acknowledge the systems of knowledge production that cohere around gendered and (hetero)sexed normative and non-normative bodies in locker room spaces.

Research implications – There is no quintessential queer methodology, which is a drawback to researchers trying to forge their way in this area. Instead, all interrogations and interpretations start from a critique of the (hetero)normative discourses and practices of gender and sexuality that take place at the expense of non-normative experiences.

Originality – The chapter provides an overview of queer feminist cultural studies theories and methodologies, for those unfamiliar with this post-positivist and counter-hegemonic approach. The author suggests that queer feminist cultural studies methodologies provoke us to ask the following questions: What new thoughts does my work make possible to think? What new emotions does my work make possible to feel? What new sensations and perceptions does it open up for diverse subjectivities? Such questions take researchers in new and exciting directions.

The purpose of this paper is to explore the methodological implications of queering organizational research. The author examines three related questions: what does queering organizational research entail?; how have organizational scholars queered research to date?; and how does queering organizational research and methodologies advance our understandings of organizing processes?

The paper begins with an overview of queer theory, which is followed by a review of the ways in which organizational research and methodologies have been and can be queered. The paper concludes with a discussion of the value of queering organizational research and methodologies and offers research questions that can guide future research that draws from queer theory.

The author claims that methodologies are queered through a researcher’s commitment to enacting the philosophical assumptions of queer theory in a research project. Much of the value of queering methodologies lies in its disruption and critique of conventional research practices, while enabling us to explore new ways of understanding organizational life.

Queer theory is still nascent but growing in organizational research. To date, there has been little consideration of the methodological implications of queering organizational research. This paper discusses these implications and can thus guide future research that is informed by queer theory.

Following South Africa's democracy, a new constitution was adopted that allowed for freedom of all citizens. This legal protection has, however, not fully translated into a change in attitudes of members of society. Raising the topic of gender being on a spectrum in an African context is bound to result in controversy. Many African countries continue to criminalise same-sex relationships. Therefore it can be understood that the notion of a same-sex desire is seen to be un-African. A common view is that the spectrum of gender identities is a Western import. This chapter focuses on how cultural nuances hinder South African Indian gay men from fully expressing themselves within the South African Indian community. Non-acceptance of South African gay men by the South African Indian community is often based on factors such as religion, patriarchy, hetero-normativity and the idea of same-sex relationships being un-African. Theoretically, intersectionality is used to make sense of discrimination. Intersectionality also serves as a lens because it considers an individual has multiple identities based on race, culture, gender, social class, age and sexual orientation, which are derived from power, history and social relations. Within this chapter, accounts from research studies as well as e-zine articles will be used to demonstrate aspects of the intersectionality theory.

This qualitative study explores how discursive power shapes South Carolina lesbian, gay, bisexual, transgender, queer, intersex and asexual (LGBTQIA+) communities' health information practices and how participants resist this power.

In total, 28 LGBTQIA+ community leaders from South Carolina engaged in semi-structured interviews and information world mapping–a participatory arts-based elicitation technique–to capture the context underlying how they and their communities create, seek, use and share health information. We focus on the information world maps for this paper, employing situational analysis–a discourse analytic method for visual data–to analyze them.

Six themes emerged describing how discursive power operates both within and outside of LGBTQIA+ communities: (1) producing absence, (2) providing unwanted information, (3) commoditizing LGBTQIA+ communities, (4) condensing LGBTQIA+ people into monoliths; (5) establishing the community's normative role in information practices; (6) applying assimilationist and metronormative discourses to information sources. This power negates people's information practices with less dominant LGBTQIA+ identities and marginalized intersectional identities across locations such as race and class. Participants resisted discursive power within their maps via the following tactics: (1) (re)appropriating discourses and (2) imagining new information worlds.

This study captures the perspectives of an understudied population–LGBTQIA+ persons from the American South–about a critical topic–their health–and frames these perspectives and topics within an informational context. Our use of information world mapping and situational analysis offers a unique and still underutilized set of qualitative methods within information science research.

The purpose of this study was to explore the differences in motivation for sport consumption within a diverse sample of college students with underrepresented identities.

Data were collected from 2,833 students at universities in a mid-major Division I FBS athletic conference through a survey. Two MANOVAs were conducted to examine group differences. While the first MANOVA compared a dominant group (White and non-LGBTQ+) to an underrepresented group (non-white race and/or LGBTQ+), the second MANOVA explored differences in five specific marginalized groups (Asian, Black or African American, Hispanic or Latino, LGBTQ+, intersectional marginalized identities).

The results indicated that the dominant group scored significantly higher than the combined underrepresented group in four of the eight sport consumption motives examined. However, the comparison of individual underrepresented groups showed significant differences for all eight consumption motives between at least two underrepresented groups.

This study is the first attempt to compare group differences in motivation for sport consumption between specific racially marginalized groups, LGBTQ + community members, and intersectional racial and LGBTQ + identities within college athletics.

Taken at face value, it may initially seem difficult to argue with the sentiments enshrined in the rhetoric that surrounds the TEF – raising the status of teaching in Higher Education (HE), rebalancing its relationship with research, incentivising institutions to focus on the quality of teaching and making them more accountable for ‘how well they ensure excellent outcomes for their students in terms of graduate-level employment or further study’ (OfS, 2018, p. 1). Clearly, these are laudable aspirations that will chime with anyone who believes in the importance of students experiencing an education that enriches and transforms them and their potential. Drawing on Fraser and Lamble's (2014/2015) use of queer theory in relation to pedagogy, however, this chapter aims to expose the TEF not just ‘as a landmark initiative that is designed to further embed a neoliberal audit and monitoring culture into Higher Education’ (Rudd, 2017, p. 59) but as a constraining exercise that restrains diversity and limits potential. Although queer theory is more usually linked with gender and sexuality studies, Fraser and Lamble show us that it can be used ‘in its broader political project of questioning norms, opening desires and creating possibilities’ (p. 64). In this way, the queer theoretical lens used here helps us to question, disrupt and contest the essentialising hegemonic logics behind the nature and purposes of the TEF and its effects in HE classrooms. Using the slantwise position of the homosexual (Foucault, 1996), this queer analysis of the TEF can thus be helpful as a politically generative exercise in opening up space for new possibilities.

The concept of (self-)identity has become increasingly central to institutional theory’s microfoundations, yet remains relatively underdeveloped. In this chapter, the authors use an autobiographical interview with a gay Protestant minister in the US to explore the role of narrative conventions in the construction of self-identity. The analysis of this chapter offers the basis for a new understanding of the relation between institutions, self-identity, and agency: how we agentically engage institutions depends not only on who we narrate ourselves to be, but also on how we narrate ourselves into being. This suggests that narration as a specific modality of micro-institutional processes has important performative effects.

Contemporary outdoor rock and popular music festivals offer liminoidal spaces in which event participants can experience characteristics associated with the carnivalesque. Festival goers celebrate with abandonment, excess and enjoy a break from the mundane routine of everyday life. The purpose of this paper is to explore the way gender is negotiated in the festival space.

The rock and popular music tribute festival, known as “Glastonbudget” provides the focus for this conceptual paper. A pilot ethnographic exploration of the event utilising photographic imagery was used to understand the way in which gender is displayed.

It is suggested that liminal zones offer space to invert social norms and behave with abandonment and freedom away from the constraints of the everyday but neither women nor men actually take up this opportunity. The carnivalesque during Glastonbudget represents a festival space which consolidates normative notions of gender hierarchy via a complicated process of othering.

This is a conceptual paper which presents the need to advance social science-based studies connecting gender to the social construction of event space. The ideas explored in this paper need to be extended and developed to build upon the research design established here.

There is currently a paucity of literature surrounding the concept of gender within these festival spaces especially in relation to liminality within events research.

Oriented to ongoing student and university momentums for decolonial futures, the purpose of this paper is to interrogate the role and status of mainstream international development curricula and pedagogies by critiquing two absences in the sub-discipline’s teaching formulae: appropriations and assassinations.

The author draws from a decade of research on oil extraction in Central Africa, including ethnographic work with two communities in Cameroon along the Chad–Cameroon Oil Pipeline; four years of research (interview-based and unofficial or grey materials) on the 1983 August Revolution in Burkina Faso and assassination of Thomas Sankara; and five years of experience teaching international development in North America, Western Europe and North and Eastern Africa.

Through a critical synthesis of political and rhetorical practices that are often considered in isolation (i.e. political assassinations and corporate appropriation of Indigenous knowledges), the author makes the case for what the author calls pedagogical disobedience: an anticipatory decolonial development curricula and praxis that is attentive to the simultaneity of violence and misappropriation within colonial operations of power (i.e. “coloniality of power” or “coloniality”).

This paper contributes to debates within international development about the future of the discipline given its neo-colonial and colonial constitutions and functions with a grounded attention to how this opens up possibilities for teaching praxis and scholarship in action.