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In these uncertain and risky times, the work that educators and educational researchers carry out may feel inconsequential. In preparing young people to live well in a world worth living in, educators must consider, firstly, what roles they can play in a global environment riven by volatile economic, social, and environmental contexts, and secondly, the responsibilities they bear as researchers to produce forms of understanding, modes of action, and ways of relating to one another and this world.

In this chapter, we introduce the pedagogy, education, and praxis (PEP) network and how it is that we, as researchers from around the world, came together to discuss our researching practices in coming to know and explore educational research problems concerning equity, diversity and social justice within and across different cultural settings. We share short stories of ourselves to reveal how it is that we have come to know, be, and act as researchers in our projects and how working alongside each other – our mutual relatings – have generated further understanding about our own and each other’s researching practices.

This chapter establishes the purpose of the book, where we share empirical work through the lens of practice architectures. For instance, what is considered to be an educational equity problem across international or cross-cultural sites? What are considered acceptable forms of evidence of coming to understand educational inequity in its diverse forms in different sites? How are taken-for-granted research practices enabling and/or constraining different forms of understandings about educational inequity, including the issues to be researched and/or the direction of the research project? We then provide an overview of the remaining chapters.

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 chapter focusses on the research methodology of the completed project, drawing on what Martin (2008) described as ‘Indigenist’ research traditions or practices. The project drew upon tenets of critical race theory which developed over the life of a university teaching and learning project to support the praxis of Aboriginal and Torres Strait Islander, or Indigenous,1 pre-service teachers on their final internships prior to graduating.

The broader project was conceptualised and framed within our prioritisation of Indigenist standpoint and critical race theory. Our project was designed to amplify the perspectives and voices of Indigenous students in situations where White, hegemonic relations appeared to constrain their potential achievement on practicum in socially unjust and often racist ways. Research into the achievement and success of Indigenous education graduates in Australia is dominated by non-Indigenous reporting, framed in deficit language of Indigenous ‘underachievement’, ‘barriers’, ‘lack’, and ‘disengagement’, rather than from their experience of injustice in their professional preparation as teachers.

The research design troubled how researchers like us ‘come to know’ Indigenous achievement in the higher education sector through the pre-service teachers’ words, impelling us to listen to stories of discrimination, rather than to official accounts of how they ‘failed’ to measure up to teacher standards. The attention to detail in the multi-site, micro-level practices in teacher education and the ways these unfold in situ for Indigenous students would not be possible without the Indigenist research methodology developed in partnership with Indigenous research colleagues and student co-researchers.

This chapter then serves to remind educational researchers that research is a practice and has practice architectures with particular hegemonic arrangements which have not transpired to serve the interests of Indigenous peoples. Honouring Indigenist standpoint and employing critical race theory in research design thus means paying particular and careful attention to the work that research practices do, on, to, and with communities, not normative (colonial) crafting of the praxis research problem.

This research aims at explaining the phenomenon of the “black children” (heihaizi), a very little-known generation who lived with concealment under the one-child policy in China. The one-child policy was officially introduced to nationwide at the end of 1979 by permitting per couple to have one child only, later modified to a second child allowed if the first was a girl in rural China in 1984. It was officially replaced by a nation-wide two-child policy and most existing research focused on the parents’ sufferings and policy changes. The term “black children” has been mainly used to describe their absence from their family hukou registration and education. However, this research aims at expanding the meaning of being “black” to explain the children who were concealed more than at the level of family formal registration, but also physical freedom and emotional bond. What we do not yet know are the details of their lived experiences from a day-to-day base: where did they live? How were they raised up? Who were involved? Who benefited from it and who did not? In this way, this research challenges the existing scholarship on the one-child policy and repositions the “black children” as primary victims, and reveals the family as a key figure in co-producing their diminished status with the support of state power. It is very important to understand these children’s loss of citizenship and human freedom from the inside of the family because they were concealed in so many ways away from public view and interventions. This research focuses on illustrating how their lack of access to continued, stabilized, and reciprocally recognized family interactions framed their very idea of self-worth and identity.

In this chapter, we present two examples of research projects aimed at amplifying voices that are often silenced in research: those of children and/or youth from refugee backgrounds. Refugees are often excluded from research for both ethical and practical reasons: because of their assumed vulnerability as well as the challenges related to language or access. In the research projects presented, we aimed to employ methods that suited these groups of children and youth to understand their experiences in ways that they wanted to express them, and in situ. We argue that starting from, and finishing with, the point of view of the knowledge holders illustrates one means (although not exclusively so) by which to amplify their voices and knowledge to counter epistemic injustice in educational research.

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.

Cities and the tourism industry are closely related. Cities are destinations that serve for the welfare of the people and the tourists visiting the city. The tourism sector, on the other hand, uses the environmental and sociocultural resources of the cities, ensures that these resources are transferred to the future by protecting them, and contributes to the economic development of the cities by creating employment. Several urban models have been created within this framework to make urban tourism viable. Eco-city tourism is one of these urban design concepts. Eco-city tourism aims to protect cities from sociocultural, economic, and environmental factors while promoting their growth. Eco-city tourism, which includes a number of practices such as prevention of pollution, protection of biological diversity, consumption of renewable energy, production of local products, employment, and protection of cultural values, is easily implement in cities in an integrated manner with smart technological systems. Smart building and smart energy systems for energy saving, mobile applications, Wi-Fi, big data, Internet of Things (IoT), and cloud computing are among the smart technological systems used in the tourism sector.

In the face of widespread opposition and hostility, trans and nonbinary athletes, from recreational to professional levels, continue to resist exclusion and oppression by daring to compete, participate and play. The long-standing binary thinking that characterizes sport poses particular challenges for trans women, who are positioned by advocates of trans exclusion as an alleged threat to women's sport.

As context for this discussion, Lenskyj examines how social psychologists have contributed to understandings of belonging and community and the implications for trans and nonbinary athletes' rights to share the benefits that sport offers. The concept of ‘deliberative freedoms’ – including freedom to live one's life without having others view certain traits as ‘costs’ – provides a framework for investigating resistance.

Greey then draws on a sociological understanding of gender to argue that inclusion is not synonymous with belonging. Belonging for trans athletes, Greey argues, requires more than the ‘letter of the law.’ Belonging requires recognition from teammates, coaches and other sport community members. An overview of terminology is presented, followed by an overview of chapters, summarizing the key themes and findings.

In Australia, there are agencies funded by the government to provide support to Indigenous peoples wishing to start a business and to provide ongoing support for their businesses. In this chapter, we highlight the government-funded agencies mentioned by Indigenous small business owners and provide insights into their experiences. Informing this chapter are 36 interviews with 30 Indigenous small business owners and 6 Indigenous business stakeholders from urban, rural, and remote areas of Australia. We explore the practice of support from an axio-onto-epistemological perspective. We use the theory of practice architectures lens to analyse the data, identifying how the practice of support is enabling and constraining Indigenous small business owners. Next, we share how these government-funded agencies are understood to be used according to Indigenous stakeholders. Last, we recommend improvements that may further support and sustain Indigenous small businesses.