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Gender-diverse people experience unique cultural and interpersonal stigma in mainstream society and sometimes within their own communities; they face allegations of inauthenticity based on their nonconformity to either cisnormative or transnormative gender regimes. Based on 21 in-depth life history interviews, we unveil the intricate interactional process of negotiating identity and authenticity in the biographical work of gender-diverse individuals. In this study, gender-diverse people engaged in a “gender audit” with their gender-diverse interviewer. Gender audits yield verbal performances of gender with oneself and others. Ambiguity was “accounted for” or “embraced and created” in their biographical work to organize their life stories and undermine binary essentialism – a discourse that was “discursively constraining.” Gender audits took place in participants' day-to-day lives, either through self-audits, questioning from others, or both. In the final analysis, we assert that we all engage in gender auditing. Gender audits are intersubjective sites of domination, subordination, resistance, and social change. Gender diversity, then, can be viewed as a product of gender in flux.

In this chapter, we contribute to ongoing discussions surrounding decolonising research and teaching in higher education by considering the place of language and linguistic diversity within this decolonising turn. The question we explore is how academic researchers and lecturers can recognise and respect that a move to decolonise will involve engaging with epistemologies expressed in different languages and expressed from diverse worldviews. We take inspiration from the work of linguistic citizenship researchers who make explicit the links between knowledge systems, languages and issues of equality/inequality. In linguistic citizenship, research connections are made between the everyday practice of translanguaging, moving between different linguistic repertoires by multilingual speakers, and transknowledging or the fluid movement between differing systems of knowing. To explore the potential of using the concepts of translanguaging and transknowledging as tools in the task of decolonising higher education research and practice, we discuss in depth two published research studies for critical reflection.

This paper aims to address the limitations in designing educational approaches that apply critical approaches to data literacy, given the obscure nature of digital platforms, which leave youth unable to develop discourses that challenge dominant narratives about the role of data in their lives. The purpose of this study is to propose and evaluate a critical data literacy approach that empowers youth to engage with data from a sociocultural perspective using a speculative participatory research approach that affords opportunities to develop alternative discourses.

This is a multiple-case study that involves five alternative schools in Uruguay which implemented the Nayah-Irú curriculum over ten weeks leading to the development of six distinct research projects about the materialization of data in youth lives. The curriculum incorporates an alternate reality game (ARG) to engage youth in critical data literacy, based on the principles of Youth Participatory Action Research (YPAR) epistemology and Speculative Civic Literacies.

The findings of this study highlight the integration of speculative storytelling and real-life experiences in developing alternative discourses about datafication. The analysis revealed instances of discursive closure among the youth, but through the curriculum's speculative fiction elements, such as the narrative of Nayah-Irú, emotional connections were formed, leading to increased engagement, critical inquiry, and problem framing.

The study conducted on the Nayah-Irú curriculum shows its effectiveness in engaging youth and educators in critical data literacy by affording opportunities for youth to engage in the analysis of their personal data literacies in an alternative world. Bringing speculative approaches to data literacy can open new avenues for exploring data literacy with youth in ways that center their voices and help them overcome different forms of discursive closure.

This study offers new insights into critical data literacy education blending youth participatory action research epistemologies with a speculative literacies framework to support youth in developing alternative discourses regarding the role of data in their lives.

This paper aims to explore sonic play in close proximity to a music, literacy and songwriting for social change community-based initiative. The authors leverage ideas about time, space and narrative under the concept of sonic flux to understand youth’s sonic and aural play on digital beatmaking technologies. In doing so, the authors break from a fixation on the written and spoken word and address sound, aurality and Blacktronika creative technologies that are often present but muted in literacies and songwriting scholarship.

The authors’ team consisted of three community-based teaching artists who situated this inquiry around their own practice with youth. The authors conducted this inquiry through a qualitative, participatory and community-engaged research approach. As such, the authors codeveloped and carried out research questions and sense-making protocols that balance the power of interpretation and epistemologies among us.

The findings address how the joy, laughter and play of one young musician, Malik, moved across different conceptions of time while learning to make beats in proximity to peers writing lyrics for songs. Specifically, the authors unpack how Malik’s play with mobile sound-making technologies moved across linear and nonlinear time that characterize sonic space and sound art, not music and lyric writing. In doing so, the loops and durations of his sonic play were sometimes unbound by narrative structures that often code literacy and songwriting initiatives.

The authors’ inquiry speaks into literacy and songwriting initiatives that privilege spoken, written and performed word over sound. The authors ask what kind of participating structures, collaborations, ontologies and youth epistemologies open up if we think of youth in these spaces not only as performers but as programmers tinkering with time in the machine. In addition, the authors ask what literacy and songwriting spaces might look like when the duration, loops and drones of sonic space and not music are the structuring codes over narratives and linearity.

The purpose of this paper is to support potential users of thematic analysis (as outlined by Virginia Braun and Victoria Clarke). Researchers with the intention of applying thematic analysis are advised to consider the theoretical framework of their work and how differing ontological and epistemological standpoints influences their approach to thematic analysis.

This paper considers aspects of the work that has been done around thematic analysis to guide future potential users. The flexibility, recipe-like use and ease of thematic analysis are discussed, along with guidance being offered to avoid the seemingly common trip hazards of navigating the approach.

Users of thematic analysis seemingly continue to cite Braun and Clarke's thematic analysis whilst repeatedly contradicting the guidance of their work.

Readers of this paper that intend on using thematic analysis will be redirect to further learning, personal reflection and adjustments to the way in which they engage with, utilise and report their qualitative work using Braun and Clarke's approach to thematic analysis.

It is possible that past research that has been reported as using Braun and Clarke's approach to thematic analysis has been misinterpreted, misunderstood and misused. This as a result of researchers potentially having failed to embrace the need to engage in reflexive, epistemological and ontologically clear processes during the use of thematic analysis.

While Braun and Clarke's approach to thematic analysis seems to have developed a significant level of popularity and use, the finer but impactful understanding of the approach has been overlooked. Other work has been done in relation to thematic analysis but there has not been anything to support thinking and learning around the suitable, accurate and knowledgeable use of the approach.

Mapping and Geographic Information Systems (GIS) are widely used in disaster research and practice. While, in some cases, these practices incorporate methods inspired by critical cartography and critical GIS, they rarely engage with the theoretical discussions that animate those fields.

In this commentary, the author considers three such discussions, and draws out their relevance for disaster studies: the turn towards processual cartographies, political economy analysis of datafication and calls for theorising computing of and from the South.

The review highlights how these discussions can contribute to the work of scholars engaged in mapping for disaster risk management and research. First, it can counter the taken-for-granted nature of disaster-related maps, and encourage debate about how such maps are produced, used and circulated. Second, it can foster a reflexive attitude towards the urge to quantify and map disasters. Third, it can help to rethink the role of digital technologies with respect to ongoing conversations on the need to decolonise disaster studies.

The paper aims to familiarise disaster studies scholars with literature that has received relatively little attention in this field and, by doing so, contribute to a repoliticisation of disaster-related maps.

In these uncertain and risky times, the work that educators and educational researchers carry out may feel inconsequential. In preparing young people to live well in a world worth living in, educators must consider, firstly, what roles they can play in a global environment riven by volatile economic, social, and environmental contexts, and secondly, the responsibilities they bear as researchers to produce forms of understanding, modes of action, and ways of relating to one another and this world.

In this chapter, we introduce the pedagogy, education, and praxis (PEP) network and how it is that we, as researchers from around the world, came together to discuss our researching practices in coming to know and explore educational research problems concerning equity, diversity and social justice within and across different cultural settings. We share short stories of ourselves to reveal how it is that we have come to know, be, and act as researchers in our projects and how working alongside each other – our mutual relatings – have generated further understanding about our own and each other’s researching practices.

This chapter establishes the purpose of the book, where we share empirical work through the lens of practice architectures. For instance, what is considered to be an educational equity problem across international or cross-cultural sites? What are considered acceptable forms of evidence of coming to understand educational inequity in its diverse forms in different sites? How are taken-for-granted research practices enabling and/or constraining different forms of understandings about educational inequity, including the issues to be researched and/or the direction of the research project? We then provide an overview of the remaining chapters.

Spurred by the COVID-19 pandemic, there has been an increase in the open acknowledgment of the importance of teaching and learning praxis that is grounded in compassion, understanding, cocreation, community, and flexibility. This is especially so for ‘traditional’ university spaces, in essence questioning and resisting the many established dynamics that face-to-face teaching and learning took for granted within many neoliberal and neocolonial higher education contexts. In this chapter, I propose positioning a love ethic as a primary point of departure for all educational engagements, a foundational shift in ontology (way of being) of the university. By focusing on love as liberation and justice, and teaching as an act of love, I draw on critical, engaged, and feminist pedagogies, as well as my experience as a lecturer in a social justice– and global citizenship-oriented program at the University of Cape Town (UCT), South Africa, where I positioned a love ethic as central to my pedagogical approach. I argue that when we begin to view love as more than mere emotion, but as an ideological position that informs values and praxis within higher education (and our university “classrooms” in particular), we may move toward new and exciting ways of envisioning the decolonized university of the 21st century. A love ethic, as defined by bell hooks, offers possibilities for an approach to critical transformation that is not merely motivated by the change of institutional structures, but by the reform of values guiding teaching and learning and ways of being within higher education institutions.

This chapter focusses on the research methodology of the completed project, drawing on what Martin (2008) described as ‘Indigenist’ research traditions or practices. The project drew upon tenets of critical race theory which developed over the life of a university teaching and learning project to support the praxis of Aboriginal and Torres Strait Islander, or Indigenous,1 pre-service teachers on their final internships prior to graduating.

The broader project was conceptualised and framed within our prioritisation of Indigenist standpoint and critical race theory. Our project was designed to amplify the perspectives and voices of Indigenous students in situations where White, hegemonic relations appeared to constrain their potential achievement on practicum in socially unjust and often racist ways. Research into the achievement and success of Indigenous education graduates in Australia is dominated by non-Indigenous reporting, framed in deficit language of Indigenous ‘underachievement’, ‘barriers’, ‘lack’, and ‘disengagement’, rather than from their experience of injustice in their professional preparation as teachers.

The research design troubled how researchers like us ‘come to know’ Indigenous achievement in the higher education sector through the pre-service teachers’ words, impelling us to listen to stories of discrimination, rather than to official accounts of how they ‘failed’ to measure up to teacher standards. The attention to detail in the multi-site, micro-level practices in teacher education and the ways these unfold in situ for Indigenous students would not be possible without the Indigenist research methodology developed in partnership with Indigenous research colleagues and student co-researchers.

This chapter then serves to remind educational researchers that research is a practice and has practice architectures with particular hegemonic arrangements which have not transpired to serve the interests of Indigenous peoples. Honouring Indigenist standpoint and employing critical race theory in research design thus means paying particular and careful attention to the work that research practices do, on, to, and with communities, not normative (colonial) crafting of the praxis research problem.

In this book chapter, I focus on the epistemological, ontological and axiological practice traditions that help to reveal the taken-for-granted assumptions about the management of trust funds in First Nation communities. Informing this chapter is a qualitative research study involving 11 First Nation community members in Canada who were interviewed. Indigenous ways of knowing, being and doing and the theory of practice architectures are used to identify the cultural discursive, material-economic and social-political arrangements that enable and/or constrain practice. The findings reveal that Indigenous ways of knowing, being and doing collide adversely with trust account decision making due to the duties and obligations guiding trust settlement agreements. The ways in which trust account practices can be transformed to ensure greater alignment with Indigenous ways of knowing, being and doing are outlined.