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This article reports on findings from interviews with ICT-based content creators whose work focuses on documenting and curating queer history and culture. The research specifically examines how as amateur historians, the participant’s embodied knowledge plays a central role in how they engage with discourse about queer historical figures, methods of queer historiography and community accountability.

The research deploys a queer constructivist framework to qualitatively gather and analyzes the semi-structured interviews of 31 North American content creators who curate digital project related to queer history and culture. The interviews were gathered between August 2022 and August 2023.

The research highlights how the subjectivity of queer embodiment aids, rather than hinders, participants' ability to collaborate with LGBTQIA+ communities while also addressing more significant ethical questions around intersectionality and inclusive historiographic work.

The content creators’ own positionality and commitments to community accountability and queer inclusivity fostered richer stories and historical documentation, while also helping make visible queer identity as affirming and valuable within queer culture. Additionally, practical implications include highlighting the value of ICT-based content within the distribution of educational and informational resources related to queer history.

This research offers an underexamined intersection of historiography and queer embodiment. While extensive scholarship on institutional and community-based historiography work exist the content creators interviewed within this study exist within the space of both, often using a combination of embodied knowledge and traditional curatorial work to translate between such spaces, inviting, in turn, new ways of thinking about queer archival knowledge.

In this chapter, we unpack what we experienced during the process of facilitating a group of early career researchers, and how we feel an approach to ‘humanising academia’ may have helped at least us to envision higher education not in terms of the struggle it is often depicted as but as a community and a safe space. Setting out with a conscious naivety, either ignoring (Taina) or ignorant of (Andrew) the ways things ‘should be done’ in academia, allowed us to start a critically supportive community of researchers. This chapter explores how this approach allowed us to engage with different modes of being together and to reconsider existing forms of togetherness. This ‘being together’ was related not only to academic hierarchies and positions but also to thinking, feeling and experiencing. Using lenses from affect theory and queer studies, we discuss how, without quite meaning to, we developed an ‘affective community’ of those interested in discovering alternative ways to approach the international dimension of higher education. This shows how enacting ideals of community can bring us to build a community beyond hierarchies and competition.

The paper reviews Fox’s frames of reference against subsequent changes in the composition of the labour force, shifts in social values and the arrival of the politics of identity.

A close reading of the frames of reference is placed in the context of Fox’s writing on the search for managerial legitimacy. That search is then considered in relation to the subsequent revolution in equal opportunities and contemporary efforts to promote equality, diversity and inclusion (EDI).

At the core of Fox’s frames lies the fundamental question of whether employers accept trade unions as a legitimate expression of employee interests. Changes in the composition of the labour force and the related arrival of identity politics has led to the emergence of a new set of interests based on social identity. These interests exist because of state legislation, social pressure from campaign groups and the awareness of the right to equal treatment regardless of gender, race, sexuality etc. It follows that the emergence of these identity-based interests means that employers are all pluralists now. This new pluralism has the ideological challenge of gaining approval not only from employees but also from the public in a world where errant employers are vulnerable to hashtag activism.

By revisiting Fox’s frames of reference, and emphasizing the role of employee interests, the paper shows that Fox's original insights on managerial authority and the need for “legitimising sentiments” are still relevant even if his frames are now outdated.

This introduction aims to set the context for the subsequent chapters that problematize various aspects of social justice, equity, and inclusion through particular lenses, and/or methodologies. This is done by presenting the ‘problem’ of social justice and equity in education, while simultaneously making links with the Sustainable Development Goals (SDGs). The term ‘social justice’ is appearing in numerous public texts and discourses within the education field, thus becoming a key concept in current education policy and practice. Moreover, the concept of social justice is crucial to theorizing about education and schooling, consequently being considered by politicians, policymakers, and practitioners in their thinking about the nature of education and the purpose of schools. Regrettably, education practitioners, researchers, and policymakers often utilize this umbrella term (social justice) while leaving out salient details about its social, cultural, economic, and political bearing. Notwithstanding the unanimous agreement on the desirability of social justice as an educational goal, this is complemented by a parallel contestation over its actual meaning and application in relation to schooling, that is, in relation to the formulation of policy and how it is to be included in practice. This chapter seeks to unravel the conceptual confusion around the terms social justice, equity, and inclusion in relation to schooling and education, through an exploration of the existing literature in the field.

Drawing from cognitive dissonance theory (CDT) and attribution ambiguity theory (AAT), this paper aims to examine how employees interact with queer customers within the hospitality service and the ways that queer representations regulate emotions when discriminated against by normative gender roles.

This study used a mixed method. Study 1 used firm-level secondary data to analyze hospitality firms’ efforts in diversity, equity and inclusion (DEI) and the effects on firms’ profit margins and customer satisfaction. In Study 2, an experimental design was used to understand how employees’ assailing behavior toward queer customers interacts with employee feelings of guilt and impacts their sabotage and organizational citizenship behavior via self-serving bias. Study 3 further explored how queer customer victimization interacts with stress to influence their perceptions of organization DEI authenticity and corporate social responsibility (CSR) through resilience.

Hospitality firms’ DEI efforts were associated with varying outcomes, including higher profit margins but lower customer satisfaction, while guilt weakened the impact of employees’ assailing behavior on their outcomes and customer stress amplified the effect of assailing behavior on queer customers’ perceptions of DEI authenticity and CSR through resilience.

Hospitality organizations should take proactive measures to address self-serving bias among employees. Moreover, fostering an inclusive culture is crucial, with managers playing a pivotal role in facilitating discussions and creating an environment that values diversity, inclusivity and respect for all employees.

The study makes a remarkable contribution to hospitality literature by focusing on CDT and AAT in providing valuable implications for DEI advocators to be aware of the tensions between heteronormativity and queer representations in service encounters.

This research examines the role of women in shaping sustainable urban development in Gulf cities. It focuses on heritage preservation and urban regeneration, examining projects commissioned by women in Qatar and Bahrain, which are revitalizing heritage, creating gender-sensitive public spaces and implementing sustainable development. Furthermore, it questions the role of these projects to inspire the next generation of female designers and cultural influencers, while also introducing innovative approaches to sustainable design and heritage regeneration.

Presented at the Gulf Research Meeting in Cambridge as part of a workshop entitled “Women in the GCC Socio-economic Contributions to the Urbanisation of Gulf Countries” the paper proposes the framework of SDG11 (sustainable cities and communities) and the SDG5 (equity integration of women into the workforce) to discuss the status, challenges and aspirations for integrated future urbanization of desert cultures in the GCC and to achieve the desired net-zero urbanization in deserts and drylands that are part of Gulf countries’ strategic development plans. The methodology uses case studies in Qatar and Bahrain and examines them through the lens of the Sustainable Development Goals indicators (SDG 5–SDG 11). It begins by looking at the National context to examine how the SDGs 5 and 11 are being achieved, what indicators are being used and how both countries are scoring.

The preliminary research findings reveal that both Qatar and Bahrain are reporting on these SDGs that relate to Women and Urbanization, and that the two cases studies demonstrate that certain indicators on women’s empowerment and sustainability can be fulfilled and highlighted through these female led urban projects – Msheireb Downtown and the Muharraq Pearling Path. The projects also contribute to the education and training of young female architects through commissions, internships and seminars.

This is an exploratory research in an emerging field and can lead to further and deeper enquiries into how the SDGs 5 and 11 are being implemented and reported on in Gulf countries, as well as how women in leadership, urban policy and design can contribute to more sustainable, inclusive and female friendly cities, as well to gender mainstreaming in urban design.

This paper looks at mainstream lesbian, gay, bisexual, transgender, queer, intersex and asexual (LGBTQIA+) support services in Aotearoa New Zealand, which predominantly center white queer voices and services and fail to account for the intersectional identities of young ethnic queers.

This exploratory, qualitative study investigated the social and professional support experienced and responded to by 43 young ethnic queers living in Aotearoa New Zealand, who were between 18 and 35 years of age. Participants identified as queer, non-binary, gay, pansexual, demisexual, gender fluid, non-binary and trans among others and held ethnic heritage from Africa, Asia, the Middle East and the Americas. Persadie and Narain's Mash Up methodological approach (2022) was used to analyze the data. Mash Up allowed us to understand the intersectional spaces of queer ethnic lives in white-dominated spaces, the ways in which young ethnic queers resisted the marginalization of their racialized being and took agency to counter actions and decisions that negated their presence and intersectional identities.

The findings from the study showed that young ethnic queers responded to the lack of adequate support services by establishing their own voluntary organizations and support networks. The study revealed that ethnic queer young people were critical of the white-dominated LGBTQIA+ support organizations; they created their own transformative spaces where they found “family” and community where they could be open about their queerness without the fear of rejection and stigma, while still advocating for equitable resources and an intersectional approach in queer mainstream services.

This paper provides valuable information on the lack of support for queer ethnic young people in Aotearoa New Zealand. The absence of information on the needs of this group poses a challenge to government departments, which rely on data to inform policy and allocate resources. The limited research and knowledge of this community make them less visible and, consequently, less likely to be given resources. It also means that harmful practices and behaviors toward queer ethnic young people by families and communities are more likely to go unnoticed and unaddressed. The paper also shows that the agency of young ethnic queers to create their own transformative spaces and to challenge the white-centric spaces, which have failed to consider their intersectional identities, has been instrumental to their well-being.

This chapter approaches issues of ecospirituality through Gender and the Environment analytical lenses. We propose the need to actively queer human/Nature relations and understandings by exploring studies related to ecospirituality, Earth relations, and gender dynamics. The chapter considers ecospirituality as ritual practices, material cultures, codified ethics, and/or cosmological structures related to a category of “the sacred,” which influence how various gendered and sexed bodies interact with the non-human world. Here, we propose that ecospiritual categories can shape the ways that humans conceive of their humanness and their sexed and gendered bodies. Within the context of religion/Nature interactions white evangelical masculinist subcultures in the United States are considered as an example that demonstrates the paradoxical characteristics of the gender binary and human/Nature dualisms. The chapter proceeds to offer queered ecologies as alternative narratives that can assist the larger Gender and Environment discourse in better understanding ecospiritual practices and worldviews, and how the latter can contribute to prosustainable lifeways as a viable alternative to masculinist hegemonies that are continuing to predominate the ways that many humans – especially those in the Global North – understand and relate to the natural world at great cost to life on the planet.

This paper intervenes in the consequences of a myth propagated in academic discourse about the dancesport world, according to which half of the men in Latin dancesport are gay. I challenge two assumptions that surround this myth: that cisgender gay men do not contribute to the reification of the heteronormative gender binary, and that the dancesport scene is inclusive of gay people. These assumptions are based on a blatant lack of understanding of the position of gay men within the dancesport world – that is, the ways in which subjects are constituted through the effects of power.

This work is based on empirical research I conducted in the dancesport community, including ethnographic and autoethnographic fieldwork, extant documents (e.g. books, blogs, Judging Regulations) and interviews with experts and participants of the dancesport scene (2021/2022). To analyse the data, I relied on the principles of dispositive analysis, grounded theory and dance analysis.

I show that gay dancers have turned to assimilation as their only available strategy. I discuss the negative consequences of assimilation as a political strategy and how it impacted queer dancers – between invisibilisation, residual shame and a failure to challenge the heteronormative gender binary. This led gay dancers to rationalise and perpetrate harm based on the systems of oppression they had internalised.

I conclude the paper by highlighting a way beyond assimilation for queer dancers.

This paper addresses a critical gap in research on LGBT + inclusion in dancesport.

The folk or fairy tale is a complex combination of factors and functions and it is the analysis of these where nuances in the tales appear (Propp et al., 2015, p. 10). Propp was interested in plots, whereas this chapter aims to create an analysis of the visual perception of masculine identity, its relationship to the texts and to social and political expression in the early 1900s.

Challenges to masculine identity are found throughout fairy tale imagery of the 1900s. Artists of the time demonstrated their perceptions of societal change by creating illustrations that spoke to a changing audience. They began to depict versions of masculinity that played with, and celebrated a queer male character, amongst others. Although not always represented in a positive manner – Dulac's 1929 King in ‘Puss in Boots’, is a foolish fop – they were often portrayed with softness, flamboyancy and panache in opposition to the aggressive, hegemonic, or dominant persona who had until then been the staple of the fairy tale's visual masculine identity.

These new illustrations resisted the stereotypical depiction of masculine norms. They explored an identity that had not existed in the fairy tale until the changing rhetoric of social, political, and artistic movements was inculcated into them. The illustrations began to provide an opportunity to identify an atypical description of masculine norms in an unexpected domain. They challenged physical expectations and the hegemonic expectation of masculine identity, at a time where a predominant patriarchal hegemonic identity was the norm.