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As emerging scholars of color with transnational backgrounds, we collectively recount our socialization experiences in US higher education institutes. We explore moments of betweenness as catalysts for envisioning a more inclusive academia that operates beyond the tokenism of diversity.

Employing betweener autoethnography (Diversi and Moreira, 2018), we inquire into the sense of impasse encountered by South Korean female emerging scholars in the field of education in becoming an outsider within the academic system.

Chronicling our shifts in perspectives of our positionality, we interweave inquiries motivating us to challenge normative pressures and map our betweener experiences onto the Wiedman and DeAngelo’s (2020) socialization model. Through this process, we wedge open in-between spaces in the socialization process that accommodate the nuanced positionality of transnational scholars.

Integrating postcolonial critiques on the Western-centric meritocratic academia, this piece sheds light on the complexity and fluidity of emerging transnational scholars’ socialization processes. The thick, nuanced description deepens the understanding of the complexity of their identity negotiation within the dominant logics of academia. Our inquiries interwoven through betweener autoethnography serve as guidance for mentoring international graduate students and transnational scholars.

This chapter acts as an introduction to the book, where it sits in the current literature, why it contributes something new and why that contribution is important to the field. In some respects, the introduction acts as a literature review which allows the book to both build on and augment current thinking. The primary function of the introduction will be to highlight that this book removes itself from ideological aspirations of returning to a university governed by and for scholars and instead highlights the dangers of managerialism, how Freire helps highlight those dangers and subsequently what a realistic path forward might be to minimise the damage of several decades of the neoliberal university.

The purpose of this chapter is to highlight how universities got into the predicament in which they currently find themselves in, or somewhat planned to be in, in the 2020s. The historical account outlines the purpose of higher education and who it was for throughout the last few centuries, before a more in-depth analysis of the last few decades will highlight how, and why, neoliberal and subsequently managerial aspects of leadership and performance metrics crept into universities before an analysis of the last 5–10 years, including the onset and consequences of COVID, will demonstrate that many ‘COVID recovery plans’ around staff cuts and course reforms were already in place before COVID, but it was COVID that allowed these plans in most cases to be escalated.

Using a decolonial framework for thinking about knowledge, education and internationalisation, this chapter critically unpacks the historical and contemporary complexities in South African higher education, including the colonial roots of higher education and internationalisation, the Eurocentric hegemony and white domination during colonialism and apartheid, and the lack of epistemic decolonisation in post-apartheid South Africa. The chapter shows how the way internationalisation has been practiced by universities since the end of apartheid has contributed to the maintenance of Eurocentric hegemony and coloniality of knowledge. The chapter highlights the need to rethink, reconceptualise and redefine internationalisation, and unpacks a new definition of internationalisation which takes into consideration historical complexities, contemporary realities and challenges, and the need for epistemic transformation and decolonisation in South African higher education. This is in line with Ngũgĩ wa Thiong’o’s decolonial ‘quest for relevance’ of education and knowledge to the people, places and regions in which universities operate, while looking outwards at the world and critically engaging with the plurality of worldviews, ideas, knowledges and ways of knowing. Such a quest could allow students to critically interrogate and understand their being and place in the world, as well as their relationships and linkages to others around the globe.

The final chapter examines Freire's numerous views on why people do not free themselves from the ruling majority, or at least, why they cannot free themselves. This chapter subsequently examines the problem with people taking stands and fighting for their rights, even when they are morally and ethically in the correct position. Freire knew no victory came without consequences and risks, and for many, the threat of these consequences is what prevents them from taking a stand. However, this chapter also examines how universities built their power over several decades, while at the same time making sure the opportunities to face consequences for these actions were also being diminished by placing the wider academy in difficult positions, they would be unlikely to ever get out of, without the academy knowing they were being maneuvered into an untenable position.

There remains a critical issue in sport management scholarship in that the field lacks a well-defined framework for delineating practical implications in research. This research aims to answer the following research questions: (1) What types of practical implications can be identified in sport management research? (2) How can sport management research frame the practical implications of the study in a way that is both theoretically sound and useful for practitioners?

Through a scoping review and within the lens of Jaworski (2011)'s framework for managerial relevance, the study examined 427 articles from European Sport Management Quarterly, Journal of Sport Management and Sport Management Review published between 2000 and 2020.

This study presents a five-pronged framework that identifies target managers, organizational tasks, time horizons, philosophical impact and desired outcomes. Furthermore, the current research offers suggestions for how to present managerial implications in sport management research.

The findings shed light on the managerial relevance of the recent sport management body of work, developing an important framework for practical implications for the field to reflect and incorporate into future studies. With a theoretical understanding of how to frame the practical implications of sport management research, the gap between academia and industry can continue to narrow, and the relevance to the industry may be more pertinent than ever before.

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.