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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.

This chapter locates our book in social science debates and critiques challenging ontological and epistemological assumptions underpinning researching approaches emanating from the global north. This is an important contextualising move, given that these debates have surfaced crucial understandings about the dangers of unquestioned assumptions underpinning researching approaches in intercultural and cross-cultural contexts. The chapter outlines how practice architectures, the key theoretical lens employed in this book, have attempted to counter these exclusions. It focusses on the theory’s emergence from the relational (political and material) work of the pedagogy, education, and praxis (PEP) network. This historicising move is part of our shared authorial commitment to rendering visible the taken-for-granted assumptions underpinning researching approaches, including those, such as practice architectures theory, that have a shared commitment to critical educational praxis. The final section of the chapter considers the possibilities and limitations of practice architectures theory as a means of challenging taken-for-granted ontological and epistemological assumptions of research and researching practices.

This is the concluding chapter of Researching Practices Across and Within Diverse Educational Sites: Onto-epistemological Considerations. In this chapter, we recall the primary purpose of the book as to examine what it is that we believe we do as a diverse group of researchers from Australia, Finland, Norway, and Canada in educational research, reflexively considering our researching practices and how projects ‘turn out’ as a consequence of these practices. Having met and worked together as a part of the pedagogy, education, and praxis (PEP) international network, our collaborations offer us an important intercultural and cross-cultural opportunity to consider our positionality and responsibilities as researchers to our participants and co-inquirers, and their communities. Sharing our projects reveals the affordances and challenges offered by various methodologies unique from and common across our projects but also reinforces the imperatives of relationality, respect, and reciprocity between researchers and the communities they serve. We leave the readers with a concept that builds upon the title of this book, that of axio-onto-epistemology, already in use in postcolonial and decolonial/Indigenous scholarship, but raised here as an open invitation for all educational researchers to consider in their researching praxis.

The purpose of this article is the discussion of a service-learning experience in architecture pedagogy, based on two core courses at a private university in Mexico. The aim is to identify learning opportunities, challenges and implications arising from engaging with inhabitants of an informal urban settlement with limited digital resources in La Campana-Altamira in Monterrey, Mexico.

The methodology selected is a case study approach, chosen for its effectiveness in architectural pedagogy to create knowledge through exposure to a particular phenomenon, as well as highlight positive teaching practices to facilitate replicability. Case-study methodology was also beneficial in this case because its openness and flexibility allowed for research of a variety of phenomena simultaneously, in this case, both the effects in the informal settlement community and in the academic one.

Findings revealed that opportunities outweigh challenges, and meaningful service and learning are possible in an online context, even when the service aspects take longer than the course length if there are long-term relationships between communities and institutions.

The value of the article lies in the need for flexible and sensitive approaches that put communities in the center, a critical path to identifying and understanding their needs and improving their contexts. This holds especially true given the rapid pace of worldwide urbanization and the ubiquity of informal urban settlements. Implementing service-learning approaches in informal settings using online tools, while sanitary restrictions are in place shows that meaningful experiences can be achieved, even when courses are short and resources are limited.

This chapter examines the relationship between neocolonialism, neoliberalism and the overrepresentation of Indigenous women and girls in Canada's criminal justice system. Indigenous women are 60% more likely to be convicted of violent offences than non-Indigenous women and they make up 42% of all federally sentenced women – while First Nations people represent approximately 5% of the total Canadian population. With an abolition feminist and decolonial theoretical framework, we argue that even when Indigenous women do commit violent crimes, their criminalisation is contingent on the legacy of colonialism. This includes the ongoing genocide against Indigenous women and girls and a neoliberal criminal justice system that reproduces gendered racial state violence and perpetrates the portrayal of stereotypes about Indigenous women, rendering them as inherently violent and ‘risky’. We examine why and how such a disproportionate number of Indigenous women end up involved in cycles of violence, with subsequent disputes with the law. This chapter advances the field of feminist criminology by building on feminist analyses of penal abolition to critique global neoliberalism and the interlocking systems that sustain the ongoing violence in which First Nations women and girls are involved.

Organizations will be key to realizing the “transformative change for humanity” now being called for. However, the complexity calls for new ways of facilitating change and organizational learning; it also calls for moving beyond sustainability to develop practices that restore and regenerate the world in which we live. Above all, it calls for the development of new frameworks, practices, mindset and capabilities to hold space for and facilitate such transformation, to dance with the “Logic of Life.” The purpose of this study is to contribute to advancing the current leading frameworks and practices of facilitating learning and development towards the enabling of regenerative transformative change in organizations and society.

This study is based on an exploratory qualitative analysis of a facilitation prototype that expands the current framework and practice of Appreciative Inquiry Summits toward regeneration.

This study presents four paradoxes of regenerative facilitation to guide the dance for life in complex ecosystems. It also identifies that the dance needs to be widened, towards inviting more frequently the ends of the four paradoxes noted as regenerative, negative emotions, inner and more-than-human.

This study explores the intersection of practices and frameworks for facilitating complexity with principles from regenerative leadership and complexity theory, potentially making an important contribution to the urgent and widespread need to facilitate a regenerative transformative change for humanity, society and our organizations.

The purpose of this study is to describe the authors’ experiences as Black feminist graduate assistants assigned to teach diversity courses led by white professors.

The authors draw from Black feminist approach to provide authentic, liberatory anti-racist pedagogy, ensuring that the identities and cultural knowledge of Black, indigenous and people of color (BIPOC) pre-service teachers (PSTs) are given space in anti-racist education and social studies courses.

The study’s findings show that creating systems for (re)constructing performative anti-racist courses disrupt whiteness and whitewashed pedagogy in teacher preparation programs.

The implications of the authors’ experiences reflect that centering abolitionist teaching methods can bolster BIPOC PSTs anti-racist identities and future practices in diverse classrooms.

Chapter 8 engages in a round table discussion with Montesquieu (Persian Letters), Fanon (Black Skins, White Masks, Dying Colonialism, and the Wretched of Earth), and Camus (The Stranger) posthumously. This chapter explores the inner psyche of the subalterns as they strive to reach decoloniality. This chapter offers suggestions for decolonizing praxis.

This paper intervenes in existing literature on entrepreneurship and inequalities by proposing a novel reframing of intersectionality as a threshold concept, an important idea that enables us to deepen and progress the understanding of complex subjectivities.

Drawing from education studies, intersectionality is explored through the five key features of threshold concepts: (1) transformative, (2) irreversible, (3) integrative, (4) bounded and (5) troublesome. We offer a set of reflection questions for what we call “doing intersectionality.”

We develop a metacritique of the way in which the concept of intersectionality has thus far been treated in feminist theory and applied in entrepreneurship studies – namely, as the culmination of thinking about difference and inequality, decoupled from its roots in collectivist analysis and Black and anti-racist feminism. The paper invites scholars of entrepreneurial inequalities to both engage and look beyond an intersectional lens to better elucidate the range of historically emergent social hierarchies and systems of power that shape their phenomena of interest.

Through reframing intersectionality as a threshold concept, this paper challenges entrepreneurship researchers to view intersectionality as a foundational starting point for the conceptualisation of complex interactions of social structures, and the structural inequality and power relationships present within their research, rather than a destination.