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In this study, I use currere to examine excessive entitlement in my own high school education. By “excessive entitlement,” I emphasize teachers' actions and systemic conditions related to an excessive educational mindset justifying (and manifesting) self-infallibility. Teachers displaying excessive entitlement might take for granted, for example, the correctness of their actions, closing self-awareness, and more equitable relations with others (especially students). On a structural level, it includes, for example, societal norms, school policies, educational traditions, and often laws. Specifically, I present findings examining three levels of curriculum – the formal or explicit, the implicit or hidden, and the null or present/absent. I offer my own story as a case study of how schools and teachers may silence and erase student identity and culture as well as how more inclusive and dialogic teaching approaches (and methods of inquiry) can counteract and offer alternatives to such oppressive forces. My framework includes professional ethics, moral ethics, and social justice ethics. Looking back at my history as a gay high school student, I discovered that my school's explicit curriculum provided teachers with a safe haven for bigotry and hostility toward LGBTQ students (as well as female students and students of color), and its hidden curriculum projected messages that privileged such a curriculum (and denigrated epistemologies more on the margin). It was only in the null curriculum that I began to experience a sense of liberation and inclusion and an awareness of the multiplicity of epistemology and ontology.

Within minutes, our group, who had no prior introduction, began to learn the value of emerging from a relational space of (re)presenting and (re)storying our experiences. “I” became “We”, which became “Us”

Recently, the seventh bi-annual conference of the World Federation for Teacher Education 2023 focused on the theme of “Re-imagining Teacher Education: From Words to Action.” During the session on métissage as methodology, participants from four different countries, three ethnic backgrounds and gender and sexual differences were invited into dialogue to explore the nuances of our identities, academic positions and life experiences.

Doing métissage as novices, our subsequent discussion problematized the perpetuation of procedural narratives that contested the Cartesian cuts of methodological normalcy.

Sharing our stories of self in our group we referenced how institutional frameworks had shaped and were reconstructing contexts for our being and belonging in the academy. In our narrating vulnerability we were once again located in telling relations to do with identity, power and social being. Jones (2015, p. 8) has asked. “Other than dry academic reports, how can we retell these stories in sensitive and ethical ways to wider audiences? How do the stories themselves inspire creativity in retelling them? How can we involve participants in the retelling of their stories?”

This paper focuses on a project to work on the digital library of Arab children's culture for sustainable development (DLACSD).

This project claims to link the past, present, and future by creating a platform that can grow to include not only works by adults but by children who inspire adults with their imagination and the joys they bring to the world.

This project addresses in phases the different aspects of the problem of the lack of material for Egyptian/Arab children at different stages in Arabic on the internet (with copyright law in mind). It is time to fill this gap by having a rich repository of stories, plays, games and songs for children in Arabic in a digital library to enrich the life of the child and to inform the world that much that is worthwhile is available in Arabic for parents, teachers, and children to enjoy.

Through reading samples of the works by Abdel-Tawab Youssef (1928–2015) by using the Dublin Core Elements, it will be informative to see how his writings address the United Nations Goals of Sustainable Development way before these Goals were discussed.

Writers for children, librarians, teachers, psychologists, literary critics, illustrators, and parents need a platform that makes material available to promote children’s culture in the Arab world and to introduce the world to what is of value for children in Arabic.

Currently, communication brings the world together and although the social media and the new technology have introduced problems that are serious, to say the least, collaborators on all levels must play an active role in redressing the social wrongs, especially those affecting children.

This ongoing project by members of a team who believe in interdisciplinarity and multidisciplinarity has taken the first step to create and develop (DLACSD).

This chapter explores how the development of football fandom for the Chinese national team and local football clubs is strongly associated with societal changes. Although the performances of Chinese football teams, especially the national team, have failed to impress the world, football remains the most popular because of millions of supporters with loyalty and passion. Most studies related to fans mainly focus on the economic and political implications of spectatorship along with the rise of China. Nevertheless, few articles are available to answer the fundamental questions, such as ‘When did these supporters come out?’ and ‘What were the factors of the development of fandom?’. By going through archival records and published documents over the last decades, this chapter offers a comprehensive and historical analysis of the development of football fandom in the People's Republic of China (PRC) and deals with these unanswered questions. As such, this chapter does not intend to be the most authoritative one but is one of the rare sources to lay down the foundation for research on Chinese football fandom. Furthermore, this chapter also proves that studies on football fandom can be a useful window for observing Chinese society.

This introductory chapter begins by outlining the background of this book: how the concept of excessive teacher entitlement took shape and was progressively enriched through my collaborative work with Cheryl J. Craig. Our ongoing informal dialogues gave rise to an invisible college where we co-created new meanings to deepen the understanding of professional inertia. We saw professional inertia as a manifestation of excessive teacher/faculty entitlement constantly adrift in a yin and yang relationship with their best-loved self. This insight came from challenging the narrow mainstream view of the notion of excessive entitlement as a purely volitional act of autonomous individuals which leads to blaming and pathologizing teachers/faculty. Instead, a Vygotskian cultural-historical perspective is proposed. This perspective facilitates a more complex historicized view of the phenomenon by directing attention to the historically and culturally mediated nature of excessive teacher/faculty entitlement and the means to alleviate it. The healing touch to excessive teacher/faculty entitlement repeatedly surfaces as humanizing pedagogy. This involves helping teachers/faculty develop empowered entitlement and work towards realizing their dreams, their best-loved self. Finally, this introductory chapter provides a brief overview of the 15 chapters that follow. They explore the notion of excessive teacher/faculty entitlement in diverse sociocultural contexts and examine promising approaches to address this problem from different theoretical and methodological angles. You are invited to join us in this rich journey of inquiry and transformation.

This chapter explores the implications of acknowledging one's own excessive entitlement and living contradictions in contributing to Living-Educational-Theory Research. The analysis emphasises the importance of accepting one's educational responsibility for one's own continuing professional development in inquiries of the kind that address this query: ‘How do I improve my professional educational practices in education with values of human flourishing?’ This responsibility includes making public evidence and values-based explanations of educational influences in learning, in contributing to the global knowledge base of education.

The notion of excessive teacher entitlement was coined by Ratnam to characterise the putative deficit view of teachers that is projected onto them. Craig (2013) developed Schwab's concept, the teachers' ‘best-loved self’, to embrace teachers' input in promoting the learning and well-being of all in the institutions they serve (Ratnam & Craig, 2021). My experiences of being a living contradiction are grounded in a tension between my best-loved self and my experience of excessive entitlements. Living educational theories research in which individual practitioner-researchers generate their validated, evidence- and values-based explanations of educational influences in their own learning, in the learning of others and in the learning of the social formations that influence their practice with values of human flourishing, have helped me leverage the potential for growth afforded by this tension. The perspective draws insights from the disciplines of education including Habermas's Critical Theory. It also includes insights from other methodologies such as autoethnography, action research, phenomenology, self-study and narrative inquiry.

In this chapter, we purport that “excessive entitlement” is directly linked to concepts of self/identity with the belief that how we come to regard self in relation to the Other is implicitly and explicitly taught. We view excessive entitlement as a manifestation of the privilege and infallibility of educators who take for granted the correctness of their actions. Through a critical examination of personal stories, theoretical literature, and common school practices, we create a collage of thoughts that highlight some of the complex factors that intersect with excessive entitlement, albeit considering what may be determined “excessive” and by whom.

We use a dialogic format, in this chapter, but do not engage in an actual duoethnography. We address the following questions: How does one (a) create an ethical habitus, constantly being aware of one's responsibility toward the Other, (b) reflexively and humbly practice self-accountability in a manner that recognizes one's positionality and status that is grounded in historical privileged, personal power dynamics, and systems of oppression, (c) develop dialogic ways of being in a neoliberal ethos of systemic accountability within prescriptive curricula, and (d) as teacher educators, assist students in understanding and practicing such dispositions.

We discuss how developing dialogic ways of being, treating others with respect, practicing humility in the face of other people, and learning to respect and build on difference disrupt excessive entitlement. We also explore complexities around the attempt to create “safe spaces” for students, given risks of self-deception and appropriation of students' meaning-making.