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In this chapter, I use the term “biopolitics” to mean evolutionarily informed political science. Politics has been characterized as “Who gets what, when, and how” (Lasswell, 1936), but rather than about material possessions, politics is understood to be about power, more specifically about collective power, especially differential group power competition, hierarchy and stratification in power distribution, and the universal struggle to enhance power, and to maintain or challenge/destroy this status quo. Politics “should be found in any system of nature in which conflicts of interest exist among cooperating organic units” (Johnson, 1995, p. 279). My main focus will be competitive intergroup relations in monkeys and apes, or as I (van der Dennen, 1995) called it “intergroup agonistic behavior” (IAB). I also briefly treat interindividual and intercoalitionary agonistic behavior when relevant.

This conceptual work synthesizes the experiences of Black men who are collegiate athletes and introduces new theoretical considerations on the formation of their leadership identities in predominantly white institutions. This scholarship focuses on historical understandings of how race and gender influenced the creation of the current Black man in collegiate identity. This work expands on Du Bois' (1903) concept of double consciousness, Fanon's (1952) views on Blackness, and Bertrand Jones and colleagues' culturally responsive leadership learning model (2016). Collectively, the three frameworks highlight the significance of leadership in the development of Black men who are student-athletes. The conclusion includes implications and recommendations for future research as we work to support and develop Black men beyond their athletic identity.

The production of the ‘good life’ or the ‘less bad-life’ (Berlant, 2007, 2011), especially among generations of the Marcos dictatorship and the Epifanio de los Santos Avenue revolutions (henceforth, EDSA revolutions) in the Philippines, is animated by the ‘mobility imperative’ (Farrugia, 2016). The mobility imperative includes processes that encourage or demand mobility (Farrugia, 2016) for individuals and institutions. It figures in various ‘systems of practice’ (Levitt, 1998, 2001) among families in migrant-sending communities, government and corporations that magnify how migration is the ticket to better life (McKay, 2012) or its glorification as a heroic act (de los Reyes, 2013, 2014). Among the generations of the Martial Law and the EDSA revolutions, therefore, the ‘good life’ is hinged upon departure as professionals (e.g. nurses and engineers), workers in elementary occupations (e.g. construction and domestic workers) or mail-order brides or pen pals. Put simply, the good life in these generations is a function of remittances.

This chapter examines how the contemporary generation of young people construct the ‘good life’ in differential and new terms (de los Reyes, 2023; McKay & Brady, 2005) from previous generations. Using interviews and vision boards of left-behind children (15–18 years old), it argues that left-behind children critically appraise the ‘mobility imperative’. The chapter shows that there is a growing imagination of alternatives to the migration-induced good life among left-behind children, and therefore, they gradually refuse the ‘mobility imperative’. For them, the aspired good life consists of potentially being employees or entrepreneurs in their own villages and living a life with their own families (de los Reyes, 2019, 2020).

This chapter provides insights into young peoples’ perceptions of intercultural relationships. Intercultural relationships consist of partners with different racial, ethnic or religious backgrounds. Increasing migration rates, multicultural societies and supportive societal attitudes have created more opportunities for intercultural relationships to form. These factors have contributed to the growing rates of intercultural couples in Australia. It is important to note that some intercultural partners face social barriers that are less common among non-intercultural partners. Young people are of particular interest since intercultural relationship rates are higher in younger generations and education settings are becoming more multicultural. Nonetheless, the complexities of contemporary intercultural relationships and how they may render young people vulnerable has been often overlooked. This chapter is based on a case study that responds to an overarching question: How do young people perceive intercultural relationships? The study involved semi-structured interviews with eight participants between 20 and 26 years of age. The participants had diverse backgrounds and lived in Melbourne. The findings reveal perceptions of significance and acceptance of intercultural relationships. Also revealed are perceptions of social factors that perpetuate vulnerability relating to intercultural relationships in terms of stereotyping, racism and people’s reactions more generally.

This chapter explores an approach to instruction in pre-service classes called “goofiness pedagogy.” Embedded in teaching and learning theories, goofiness pedagogy is designed to model creative teaching to help emergent bilingual learners academically, linguistically, and socially. Currently in Arizona, highly restrictive language policies limit curricular and pedagogical choices for students acquiring English. As a result, pre-service teachers are often reluctant to work with them, and worried that their own creativity will be constrained. This chapter thus discusses a multi-year study of goofiness pedagogy – theatrical drama, play, and performance – that helps pre-service teachers develop an alternative vision of exceptional teaching for and with emergent bilingual learners. Data sources include student and author reflections on the practice of performed goofiness in Structured English Immersion classes at the University of Arizona, video-taped performances of students engaged in drama and improvisation, and analysis of student written artifacts. Findings indicate that while some pre-teachers hesitate to participate in “performed goofiness,” the majority believe that theatrical activities encourage them to try out innovative teaching strategies, take risks, make mistakes, and analyze those mistakes in a supportive community of practice. Equally important, pre-service teachers begin to understand that learning in general, and language learning in particular, are social pursuits and that teachers should create social spaces in their own classrooms to support the academic and language development of emergent bilingual students. Goofiness pedagogy also has transformed the author’s own teaching practices, and consequently represents a “pedagogy of hope” within a rigid state context.