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Lesbian, gay, bisexual, transgender, and queer (LGBTQ+) individuals face an elevated level of prejudice in various social settings like sports. These biases can relate to internalized stigma, which might prompt LGBTQ+ athletes to implement numerous identity coping strategies. Muslim LGBTQ+ athletes are likely to experience these dynamics more than others. However, there remains a dearth of scholarship on understanding how Muslim LGBTQ+ athletes employ different identity development coping strategies to tackle the prevalent stigma against them and use their visible identity development process as a means of social activism. Hence, in this book chapter, the authors explore the development of Muslim LGBTQ+ sportspersons' visible identity by defining the forces that shape their identity. The first author of the book chapter sheds light on his experiences while working with the LGBTQ+ community in the Islamic Republic of Pakistan and his recent interactions with the Muslim LGBTQ+ community in North America. The authors then highlight how Muslim LGBTQ+ athletes might use different identity coping strategies to show personal agency against the heteronormative system. Furthermore, the authors elucidate how sexual orientation intersects with religion within the sociocultural domain in shaping the identity and present global Muslim LGBTQ+ identity typology. Finally, the authors argue that Muslim LGBTQ+ athletes' visible identity depends upon two factors: religious negative/positive self-beliefs about religion Islam's openness toward LGBTQ+ rights and social acceptance, bounded by time and space.

Today's classroom differs greatly from the classroom a decade ago. This is due, in part, to the changing demographics of students across the United States where diversity is now the norm. As children enter the educational system with diverse backgrounds, they are exposed to new experiences that facilitate changes in interests, behaviors, and learning styles. One way to address diversity in the classrooms is to focus on the model of differentiated instruction (DI). The purpose of this chapter is to discuss DI and its relationship to Universal Design for Learning (UDL), provide information why DI is a valuable model for students with EBD, and review DI modifications and adaptations that serve as academic and behavior change elements in the classroom. At the core of both of these models lies the need for flexibility and adaptations to the learning environment and materials to meet the needs of all students. Furthermore, there is a heavy emphasis from both of these constructs to allow all students access to the general education environment – not just physical but the educational benefits. To best address the social, emotional, behavioral, and academic needs of students with EBD, educators must differentiate their instruction.

I consider the following question: given my commitment to creating an inclusive classroom environment where students of all backgrounds and skill levels can feel comfortable taking emotional and intellectual risks, how do I responsibly teach a course on American Life Writing in which students both read and write narratives of trauma, many of which stem from gender-based violence? With the rise of the #MeToo movement, especially, many survivors of this kind of violence feel compelled to share their stories as a way to heal themselves and to create communities of care and support. In some cases, this kind of disclosure can be restorative. But it is also important to recognize that sharing one's narrative of trauma does not always serve as a path to healing and wholeness. There is also power in choosing to tell part of one's story, sharing one's story only with a certain audience, or not disclosing one's story at all. The works that I assign in the seminar highlight these different paths to healing and model for students the ways in which a confessional model is not the only model for dealing with trauma. In this chapter, I first describe how feminist pedagogy shapes my teaching. Then I outline my approach to teaching life writing, focusing on how I teach texts that highlight trauma and how I teach the personal narrative assignment. Finally, I reflect on how these pedagogical practices might inform our larger conversations about gendered oppression, trauma, and healing.

Recent academic studies, as well as media reporting, have devoted substantial attention to the ongoing “crisis of democracy.” Democratic “backsliding” of Central and Eastern Europe – sometimes referred to as an effort to establish a new system of “illiberal democracy” – is one of the most visible symptoms of this crisis. This narrative is supported by the quantitative metrics of democratic quality, reflecting professional community views on the appropriate criteria to define and assess democracy. However, once general public views expressed in the survey item of “satisfaction with democracy” are taken into account, the picture changes markedly. This chapter analyzes quantitative metrics reflecting expert community consensus and the general public assessment of the quality of democracy in the 27 EU members over the period 2010–2019. It documents substantial divergence between the perspectives of the experts and the general public – while expert-based indexes portray Central and Eastern European backsliding as the most significant trend in the EU democratic landscape, public opinion identifies a very different set of democracy's successes and failures. As experts and the general public fail to arrive at mutually accepted criteria of democratic performance evaluation, public debate has become futile. Meaningful discussion and systemic corrections have become unlikely, creating conditions easily exploitable by the populists, eager to frame it as an example of “elite” detachment from the “ordinary people”.

Deafness and hearing impairments have a very interesting and ancient history. The term hearing impairments is used here to refer to any dysfunction of the hearing organ, regardless of the etiology, degree of hearing loss, and service provision implications. The history of hearing impairments can be traced back to centuries before Christ (BC). For instance, around 1000 BC a Hebrew law provided those with deafness and hearing impairments limited rights to own property and marry. Nonetheless, although this law protected people with hearing impairments from being cursed and maltreated by others, it did not grant them full participation in rituals of the temple (ASLInfo, 2010). People with hearing impairments were considered to be “subnormal” by great philosophers of that time. For instance, between 427 and 347 BC, Plato's philosophy of innate intelligence was the vogue. It claimed that all intelligence was present at birth. Therefore, all people were born with ideas and languages in their minds and required only time to demonstrate their outward sign of intelligence through speech. People with hearing impairments could not speak and were therefore considered incapable of rational thoughts and ideas. Indeed in 355 BC Aristotle was reported to have claimed that those who were born deaf would become stupid and incapable of reason. According to him, people with hearing impairments could not be educated because without the ability to hear, people could not learn. Greek which was spoken in his society was considered the perfect language and all people who did not speak Greek including people with deafness were considered Barbarians (ASLInfo, 2010).

This chapter considers the reception of the poetry of Charles Baudelaire through the music of the Soviet metal band Chernyi Obelisk. It argues that Chernyi Obelisk's four Baudelaire settings, performed in Russian, as part of their early live sets in 1986/1987, offer an important part of the poet's reception history, within the Soviet Union. Taking as a starting point, Michael Robbins's claim that ‘metal and poetry are […] arts of accusation and instruction’, the chapter explores ideas of alienation and of the carnivalesque in Baudelaire's works, as presented through the medium of metal music. Focussing particular on settings of ‘Spleen’ and ‘Une Gravure fantastique’, the chapter contends that Chernyi Obelisk's intertextual and interlingual dialogue with Baudelaire can be read as an aesthetic response to social and political uncertainty during the era of glasnost and perestroika.