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Activism in the sport world is often connected to iconic images like the raised fists of John Carlos and Tommie Smith in a Black Power salute at the 1968 Mexico City Olympics or the figure of Cathy Freeman, wrapped in the Aboriginal flag, taking her victory lap at the 1994 Commonwealth Games and the 2020 Sydney Olympics. Activism, be it individual or through collective action, is a contemporary reality in sport. These actions reverberate out, sometimes joining with or magnifying other significant social and political currents to create waves that shift society. They may take the form of supporting mental health conversations, developing sporting infrastructure and support to expand opportunities for the next generation, concerted efforts at changing governance representation, or challenging sexist policy in sports, for example. This chapter draws from a talanoa on activism in Pacific sport, bringing these various activities together in order to surface the activism taking place, and better understand and reframe how we think about sport activism in Pacific communities. On the one hand, we recognize that particular cultural values like humility, respect, and orientations to servant leadership naturally encourage activism in the form of everyday advocacy and grassroots interventions. On the other, we discuss whether these values also prevent more outspoken and disruptive forms of activism which are often required to challenge systems of injustice and enact structural change. In this preliminary look at Pacific activism in sport, we surface some insights and raise questions for future research.

This chapter examines the limitations of the Western world view in Australia and its influence on the built environment. The dominant narrative of colonialism has disregarded alternative ways of being in the world, resulting in a lack of inclusivity for First Nations peoples. To address this issue, there is potential in embracing an alternative world view through design thinking and co-design to develop more culturally and environmentally suitable places through holistic ways of understanding the world to influence future design strategies for knowledge dissemination. This chapter’s contribution is in promoting an alternative perspective that can challenge the dominant world view and create more inclusive and culturally sensitive spaces that reflect the diversity of the community. This is particularly relevant in the current political climate, where there is a growing advocacy for change and a motivation to look to other cultural perspectives, such as those of First Nations peoples. It calls for a paradigm shift in how we think about and synthesise architecture in Australia. This chapter advocates for the acceptance and engagement with First Nations peoples’ world views, particularly in the fields of architecture, design and places that focus on cultural records.

The racial reckoning of 2020, alongside the collective trauma of the global Covid-19 pandemic, led to a proliferation of DEI (diversity, equity, and inclusion) offerings within the US higher education system. At the same time, university social justice spaces found a reduction in their staffing, restriction of their work, and an increase of outsourced DEI contributions from non-justice focused locations. This research based, and semi-autobiographical chapter situated Buolamwini's work on coded bias, is grounded in the work of Spivak and Butler, and O'Neil's contributions on mathematical mismanagement. It charts the systematic dismantling of social justice efforts at one mid-sized regional public university as their work was replaced with invalidated and outsourced DEI efforts and gamed with numerical retention requirements, which did little to remedy the genuine inequity built within higher education systems. This chapter offers inferences regarding what those changes mean for inclusion efforts within higher education writ large, particularly with regard to students with marginalized identities (queer, trans, and BIPOC students) who face systemic oppression in the higher education system.

A war still rages in the United States. This is a war with many different battles – one such battle being against queer teachers and students, as well as teachers and administrators who support queer youth and teachers in their schools. While this battle may look new in the social media landscape that is 2022 (TikTok and YouTube videos and anyone with the slightest thought, even if based on someone else's, a regurgitated idea and old tropes, is posting to social media as if they are saying something new and profound, yet is old tried and filled with hate), it is almost the same old battle where queer and LGBTQ2+ are used interchangeably. Queer folks are the ones being sacrificed to save the nation from spiraling into the abyss of debauchery and chaos of a lost moral compass (Gogarty, 2022; Lorenz, 2022; Montpetit, 2022). If this is the case, and queer people are battling for humanity and existence in schools, understanding teacher burnout from a queer perspective poses incredible challenges. Why would one want to be a teacher, especially a queer person, if we are so often the brunt of the attacks in this war to control society?