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The study aims to highlight and reflect on resistance to Brazil's illiberal accelerationist politics highlighting alternative possibilities based on affects and forms of relatedness.

Drawing on the case of public universities and the arts in today's Brazil, the authors point out a tragedy of resistance (when opposing change fuels its acceleration) and explore a strategy of lines of flight and becomings in the light of Deleuze and Guattari's perspective on acceleration.

Alongside an oppositional and reactive resistance, that is caught in a tragedy of resistance, the authors explore an alternative strategy that protects a plurality of life forms and forces and their becoming. This strategy differs from most critiques of accelerationism.

This strategy of resistance seems more faithful to Deleuze than the accelerationist strategies that claim to be inspired by him. The authors suggest another reading of the often quoted passage by Deleuze and Guattari. While Deleuze and Guattari favor continuous deterritorializations of the flows of desire, accelerationism reterritorializes these flows towards a (often) undesirable future.

Several factors and forces in school-level leaders' work can heighten emotions and incite emotionally charged situations. Challenges that heighten school-level leaders' emotions are related to systemic factors, people factors and personal factors. The extent to which each of these different factors influence the emotional experiences of school-level leaders, and whether that influence ends up being positive, negative or neutral, is contextual in nature. The systemic factors include encountering barriers when advocating for students, managing an intensified and expanding workload, working within disorienting policy contexts, and receiving a lack of support from their employer. Changes in school-level leaders' work and workload due to the COVID-19 pandemic that heightened emotions and emotional labour are also considered when discussing the systemic factors. People factors evident in the literature include workplace conflict, gendered power relations and crises and tragedies in the school community. The emotional labour inherent in school-level leadership comes to the forefront when considering the impact of these people factors on emotions at work because school-level leaders are tasked with making decisions that can have an immense impact on peoples' lives. Personal factors discussed in this chapter surround a school-level leader's individual emotional intelligence abilities and media attention directed towards them.

Michael Brown argues that what unites the human and social sciences is their evolving character, made explicit in the concepts of “reflexivity,” “course of activity,” and “theorizing.” Once the social sciences are taken as a whole, the notion of “sociality” will allow to grasp society as ever changing, as a becoming. I shall examine the notion of sociality in the literary criticism of Lukács, Goldmann, and Adorno, three authors who consider the essay as the adequate open form of critique in times of rapid social change. Originally adopted by the young Lukács, the essay tended to be abandoned by him when elaborating the concept of critical or socialist realism as a repository of timeless cultural values. In his studies in the European realist or the soviet novel, for example, on Balzac, Stendhal, Thomas Mann, or Solzhenitsyn, the dialectical concept of social totality becomes a sum of orientations, presenting the individual writer with the moral task to choose “progress” and discard “negativity.” The social is thus narrowed to individual choice. Different from Lukács, Goldmann's literary theory defines cultural production as a matter of the social group, the transindividual subject. Goldmann was deeply marked by Lukács's early writings from which he gained notably the notion of tragedy and the concept of maximum possible consciousness—the world vision of a social group which structures the work of a writer. Cultural creation is resistance to capitalist society, as evident in the literature of absence, Malraux's novels, and the nouveau roman. In the writings of Adorno the social is lodged within the avant-garde, provided that one takes its means and procedures literally, e.g., the writings of Kafka. By formal innovation—among others the adoption of the essay, the small form, the fragment—art exercises criticism of the ongoing rationalization process and preserves the possibility of change (p. 319).

Despite the legacies of many talented artists with disabilities, art programs for people with disabilities are consistently framed as important because of their “therapeutic” value. Such framing is a well-established way for organizations to garner support from publics drawn to images of disabled people as tragic victims and such programs as heroic in offering help. Some non-profit art programs, however, resist this narrative.

Data come from the organizational web-site of a community-based non-profit disability centered arts education organization that takes active steps to challenge traditional tragedy narratives. Data show how the organizational narrative does this by affirming the value of disabled artists and by casting as villains the stigma, discrimination, and misinformation surrounding people with disabilities.

While this organization constructs a narrative that portrays society and art spaces as victims in that they miss out on the contributions to art that people with disabilities can produce, the organization nonetheless must also offer to community stakeholders and potential donors reasons for its existence.

This examination highlights the ways in which this organization navigates the competing demands of fund raising and disability advocacy by constructing organizational narratives that affirm people with disabilities while still articulating the value of the organization to the wider community. This suggests the complex work narratives do and the tensions that can arise when narratives serve multiple purposes for multiple audiences.

This is an interpretive study in the sociology of literature that explores Aeschylus’s trilogy of dramatic plays known as the Oresteia. The plays dramatize a normative argument that exemplifies the dialectical struggle between domination and democracy. Social relations are characterized by agon (struggle), domination, and contradictions brought about by learning through suffering. These social realities reflect the primary theoretical claim of radical interactionism (RI) that domination and conflict are profound, pervasive, and perennial. On the interpersonal level, the plays dramatize structure, agency, role-taking, and the Thomas Axiom. As the first drama to interrogate an inchoate polity as an object of the public’s gaze, the Oresteia anticipates the sociological importance of critical consciousness, collective decision-making, political institutions, moral and, ultimately, cultural transformation. Despite a social context of slavery, imperialism, xenophobia, ostracism, misogyny, exclusivity, and constant warfare, the Oresteia foreshadows Western civilization’s ideals of legal-rational domination, citizenship, human rights, persuasion, and justice that have been imperfectly institutionalized to reduce surplus domination. The West still struggles to realize those ideals.

This chapter uses findings derived from interviews with 13 Ontario (Canada) secondary school principals to identify conditions that contribute to emotional labor, experienced in their work. Five workplace conditions that heighten participating principals' emotional labor emerged from the interviews, including advocating for students, work intensification, navigating their local policy context, managing workplace conflict and crises or tragedies in the school community. The findings suggest a need to clarify legislated expectations and responsibilities placed on principals to accurately reflect their work and counter the impact of work intensification. Principals could benefit from additional supports to deal with the impact(s) of work intensification, shepherding the school through crises or navigating shifting policy contexts and conflicts in the workplace. Rather than treating the symptoms that result from emotional labor, concrete efforts are needed to change the culture of the principalship in order to maximize the impact of leadership on student achievement.

The purpose of this paper is to offer an assessment of seismic structural vulnerability of a sample of public schools using Lang survey questionnaire. The structural integrity of public schools in Lebanon is a source of deep concern due to their outdated design and deteriorated status, their apparent lack of compliance with seismic design regulations, the unknown status of their safety and stability, their substandard maintenance and their low construction quality. These schools have not undergone any strengthening improvements to enhance their load-carrying capacity or their resistance to earthquake activity.

This paper is based on survey questionnaire illustrating the seismic risk exposure of public schools in Lebanon. It offers an assessment of seismic structural vulnerability of a sample of public schools using Lang survey questionnaire. It stresses the needs of retrofitting of public school buildings to enhance their functional capacities against future destructive earthquakes.

The findings of the survey emphasize the seismic structural vulnerability of the majority of public schools in Lebanon and call for deeper assessment and investigation that involve government officials for strengthening and retrofitting of public school buildings as part of holistic disaster risk-reduction strategy to prevent the induced serious risk to children in the event of a devastating earthquake.

This article should alert school administrators, public leaders and government officials regarding the seismic threats and their subsequent effects on the structural safety of public school buildings in Lebanon. The assessment of seismic structural vulnerability has rarely been performed or even discussed in the Lebanese-related literature.

Purpose – Role-taking refusal was a foundational problem in Mead's work but was ignored by subsequent interactionists who focused on the benefits of role-taking – empathy and solidarity – but failed to examine how they are destroyed or crippled from emerging as inclusionary aspects of social consciousness. Role-taking refusal constitutes both the microfoundation of dehumanization in the case of the oppressor and, in the case of the oppressed, the microfoundation of resistance. Role-taking refusal is linked to Giddens's notion of the reflective project of the self, Omi and Winant's racial formation theory, Feagin's theory of systemic racism, and the perspective of Critical Race Theory.

Methodology – I shall portray role-taking refusal by using historical, theoretical, and empirical works, especially ethnographic studies.

Social implications – The oppressed know the image their oppressors have of them. Refusing to internalize this image is the first step – the microfoundation – of resistance. Role-taking refusal in the oppressed fosters critical consciousness, which, if solidarity with others is formed, can lead to collective action and, possibly, permanent institutional change.

Originality – “The superiority delusion” is the paradigmatic ideology of all oppressors, deployed to justify their power, privilege, and prestige. This delusion is maintained by the microfoundation of dehumanization, which is a systematic refusal to role-take from those over whom oppressors oppress. All other ideologies that justify oppression are derived from some form of “the superiority delusion,” identifying for the first time role-taking refusal as paradoxically both the original sin of social relations and the foundation of social resistance.

This paper draws in part from data of a larger study on marital lives and divorce of women of various ages and backgrounds residing in metropolitan Turkey. The aim of the overall study has been to understand various factors which have paved the ways leading to divorce and the research method used for the study is based on narrative analysis. An important finding of the study is the control of women’s sexuality which is discussed in this paper with the help of the narratives of three women who are raised by dominant fathers and by subordinated mothers. I argue that gender and generation hierarchies are hidden in the idealized image of family life in low- to middle-income families residing in suburban Turkey. Intergenerational conflicts arise due to three women’s oppression in their young ages by their fathers who have decided upon their marriages to control their sexuality. Yet, as young adults, the three women try to find ways to cope with the control of their sexuality. The analysis of the three women’s narratives reveal their endeavors either to challenge the idealized “virgin bride” norm or to get rid of their unwanted marriages through divorce or separation which can be considered as instances of women’s resistance to patriarchal domination and their search for individuation. How much resistance the three women are able to endeavor is dependent on the aspects of gendered interactions and on the embeddedness of ambivalences in gender role models in the patriarchal gender regime of Turkish society.

Resistances of Nongovernmental Organizations (NGO) to the construction of gendered religious nationalism are addressed. The implications of such resistances and redefinitions of gendered religious nationalism for the women’s movement in India and transnationally are also assessed.

Semi-structured interviews with leaders and/or key informants of purposively selected organizations in the state of Gujarat serve as the primary data for the chapter. Using a grounded theory approach, the study is a qualitative analysis of the interviews and a reading of major published documents, unpublished reports, and internal reports of the NGOs that were made available.

The analysis discerns three main frames deployed by NGOs in resisting attempts by the state to construct nationalism: Communal Harmony (Not Communal Violence), “Endangered” Woman and Gender Mainstreaming. The “communal harmony, not communal violence” frame views women as an ungendered part of their communities. Although women are made central to the religious violence and struggle, they are viewed as passive persons without rights. This passive frame is the “endangered woman” frame. But women’s groups and NGOs addressing the violence have actively sought to emphasize the gender aspect of all formal and informal political activities. This is the “gender mainstreaming” frame. However, the mere visibility of women in political discourse should not be confused with the feminist framing of women’s rights or mainstreaming women’s issues.

The analysis brings an organizational agency perspective to consider resistance to the gendered basis of the violence perpetrated and embedded in nationalism.