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Understanding culture and the restorative needs of individuals can help students learn cultural competence and provide students a unique look at cultures. The chapter will focus on a pedagogical and historical understanding of restorative justice, how it relates to cultural competence, and structuring curriculum with the use of a variety of activities to help students learn cultural competence.

Since the publication of Schon’s (1984) landmark text The Reflective Practitioner, there has been a surge in research literature demonstrating reflection as an essential “best practice” for teachers. However, it often feels as if reflection is forced into our lives or we happen upon it at inopportune times, creating a contradiction of un/predictability – it is touted as crucial but afforded only particular spaces or purposes, while it sneaks into our lives at inappropriate times. From our perspective, this indicates underlying flawed modernist and humanist logics at work in conceptualizations of teacher and teachers’ work –we cannot plan on bodies in motion being predictable, and just because reflection seems located in the mind, does not mean the human is solely involved in reflection. The purpose of this chapter is to explore reflexivity as un/predictable in order to generate new possibilities and potential that are not bound by modernism’s penchant toward structure and humanism’s myopic self-awareness. Via co/autoethnography, we present individual narratives illustrating our relationships with reflexivity in various spaces of our lives. By using various types of mirrors (e.g., classic mirror, interrogation mirror, window as mirror, water as mirror) as analytical devices, we illustrate reflexivity as embodied processes that emerge un/predictably as we traverse various geotemporal–political locations and engage with other human, non-human and material bodies. By recasting reflexivity as dynamic and fluid, we raise possibilities for spontaneously incorporating reflexivity into teaching–learning and research, thereby untethering critical reflection from modernist and humanist logics that attempt to corral reflection into discrete activities and truncate its potential for transforming praxis.

Why do some ventures grow to become dominant market players while most new ventures that do not fail limp along more modest trajectories? In comparison with our knowledge regarding determinants of venture creation or survival, the phenomenon of venture growth has been relatively neglected, both theoretically and empirically. Venture growth is a multi-level phenomenon co-occurring at different analytical and temporal levels. In this chapter we develop a theoretical model that accounts for venture growth as a process, drawing upon the mechanism-based theorizing approach. We offer nine social mechanisms that lead to venture growth, providing a foundation for empirical exploration and further theory building.

In this chapter, we explore the relationship between organizational complexity and firm-level innovation. We define and operationalize a new construct, experienced complexity, which is the extent to which the organizational environment makes it challenging for decision makers to do their jobs effectively. We distinguish experienced complexity from structural complexity, which is the elements of the organization, such as the number of reporting lines or integrating mechanisms, that are deliberately put in place to help the organization deliver on its objectives, and we argue that structural complexity correlates positively with firm-level innovation, while experienced complexity correlates negatively with innovation. Using a novel dataset combining survey and objective data on 209 large firms, we find support for our arguments.

This chapter provides theoretical conceptualizations to (1) better understand the phenomenon of rural gentrification and (2) the links between rural gentrification and regional tourism development, using a case study in south central Appalachia.

This ethnographic study relies on the results of a series of interviews and instances of participant observation.

Affluent newcomers often implement development projects through the injection of private capital into public-seeming projects like community-based organizations (CBOs). These projects offer partial solutions to the problem of failing local economies. However, they also have the potential to reinforce class structures and push narrowly perceived development processes.

A critical evaluation of rural gentrification may be useful to CBOs and local governments leading development projects in rural areas.

The phenomenon of rural gentrification warrants critical examination of current development agendas being proposed or implemented.

This paper examines whether participation in quality early child education (ECE) lessens special education needs and insulates children against requiring costly, intensive supports. Sixty years of longitudinal data coupled with new research in the United Kingdom and Canada were examined to demonstrate how quality ECE reduces special education needs and mitigates the intensity of later supports for children with special education needs. Research demonstrates that quality ECE strengthens children's language, literacy/numeracy, behavioural regulation, and enhances high-school completion. International longitudinal studies confirm that two years of quality ECE lowers special education placement by 40–60% for children with cognitive risk factors and 10–30% for social/behavioural risk factors. Explicit social-emotional learning outcomes also need to be embedded into ECE curricular frameworks, as maladaptive behaviours, once entrenched, are more difficult (and costly) to remediate. Children who do not have the benefit of attending quality ECE in the earliest years are more likely to encounter learning difficulties in school, in turn impacting the well-being and prosperity of their families and societies.

Indigenous and racialized people have suffered multifaceted dispossession as a result of ongoing and historical violence by the Canadian state. Most greatly affected are Indigenous gender-queer and nonbinary people, who have been erased by law and policy and are targets of violence; Indigenous women, who are targeted by gender discrimination and violence; and Indigenous children, who continue to be removed from their communities. Nonwhite or racialized migrants to Canada are victims of the same colonial project, which relies on the slavery of Black and Brown bodies and Orientalist constructions that portray the West as “superior” in relation to the “barbaric” East. This dispossession, oppression, and violence are met by a constellation of local and global approaches to resist, heal, and create Fearless futures for Indigenous and racialized people.

Through collaborative storytelling, this chapter centers a radical project focused on resistance to gender violence, reconnection to land and body, Indigenous and settler solidarity, storytelling and witnessing, and healing through art. These efforts, including multiple community workshops and mural projects with Indigenous and racialized women, as well as queer and two-spirit people and youth, have recentered Indigenous healing and medicine, promoted intergenerational teachings, fostered intercommunity relationship building and solidarities through stories and witnessing, reconnected disconnected Indigenous peoples (both local and settler) to their bodies, lands, and communities, and unsettled colonial mentalities on gender and Indigeneity publicly and privately. This project was a collaboration between The Fearless Collective, based in South Asia, the Innovative Young Indigenous Leaders Symposium, based in British Columbia, Canada, and research from the School of Child and Youth Care, University of Victoria, British Columbia.