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The purpose of this paper is to describe a protocol for developing students into social actors using young adult (YA) literature in social studies. The world-changing through social action protocol (WSAP) utilizes five recursive steps (P2TripleS): problem posing, problem history, systems thinking, solutions thinking and social action. WSAP is designed to provide secondary social studies teachers with tools to create thematic units, activities and discussions about difficult current issues, such as school violence, bullying, death, or suicide. The purpose of WSAP is to help teachers incorporate strategies to encourage civic action for social justice.

In this paper, WSAP is applied to the YA novel Violent Ends (Hutchinson et al., 2015), which describes a school shooting and its effects from multiple perspectives.

This paper discusses the use of the theoretical framework, WSAP and its five recursive steps (P2TripleS). The protocol developed is a helpful tool for teachers to integrate ELA and Social Studies curriculum in a student-centered, project-based environment while addressing the C3 and Common Core State Standards. The protocol is applied to the YA novel, Violent Ends (Hutchinson et al., 2015) and includes questions and strategies that guide teachers and students to critically think about democratic action and gun violence.

The specific steps of the WSAP protocol will be demonstrated with Violent Ends, providing example activities from this book for practitioners.

This paper is the first to apply the WSAP with a YA text.

This paper aims to examine unexpected arrivals of adult-oriented digital media in the playful storied environments of Grades 1 and 2 classrooms and the possibilities such unsettling literacies may offer.

Posthuman perspectives provide this study’s theoretical grounding and methodological approach. Actor-network-theory and thinking with theory are used to examine school play with two video games and the literacies entangled in children’s same game machinima productions.

Explorations of transmediascapes animate entangled meaning-making practices across virtual and material childhood spaces. They provide openings for educators to understand their students’ literate world-making and consider how those unsettling literacies might have a place in the classroom as generative rather than to-be-avoided contaminations.

The theoretical and methodological engagements of this paper offer opportunities to re-consider unsettling literacy encounters as generative contaminations rather than noxious intrusions. This paper shows how, in engaging with unsettling literacies, educators may participate with children in meaningful literacy practices responding to both the tantalizing and the troubling aspects of particular transmedia.

The purpose of this paper is to introduce the concept of performative struggle through the use of an interpretative case story focussed on a strategic decision-making process concerning infrastructural development. Performativity is about “world-making” (Carter et al., 2010), based on the assumption that conceptual schemes are not only prescriptions of the world, for the practices flowing from these abstract ideas bring into being the world they are describing. The focus on agency and multiplicity in the academic debate on performativity in organizational settings are combined, resulting in the conceptualization of a multitude of performative agents struggling to make the world.

The methodological approach of this paper is based on an interpretative analysis of contrasting narratives that are told by political-executives in a strategic decision-making process. These narratives are based on in-depth interviews and participant observation. The interpretative case story, exhibiting the strategic decision-making practices of Aldermen, Delegates and Ministers – focusses on the moments of performative struggle based on strategic narrative practices.

The interpretative case story will exhibit the way in which a multiplicity of agents reflects on the performative dimension of the decision-making process, anticipates on its performative effects and attempts to manipulate the strategic vision that is actualized into reality. Moreover, the agents are not primarily concerned with the actualization of a specific infrastructural project; they are more concerned with the consequences of decision making for their more comprehensive strategic visions on reality.

The notion of performative struggle has not yet been explicitly studied by scholars focussing on performativity. However, the concept can be used as an appropriate lens for studying meaning making within ethnographic studies on organizational processes such as for instance culture change intervention and strategy formation. The concept of performative struggle is especially useful for understanding the political dimension of meaning making when studying an organizational life-world through the use of ethnographic research.

The originality of this paper lies in the innovative conceptualization of struggle between a multiplicity of reflexive agents in the debate on performative world-making. Moreover, the incorporation of the perspective of performative struggle within organizational ethnographic research is valuable for the development of organizational ethnographic methodology.

The purpose of this paper is to take account of organizational ethnography in its historical and methodological context, on the occasion of the inauguration of the Journal of Organizational Ethnography.

This essay brings together some current issues and concerns in one form of “marked” ethnography.

This essay touches on the questions: what is organizational ethnography and why is it re‐emerging now?; and on related questions, on its way to engaging some of the key methodological issues in organizational ethnography that today merit attention.

The paper may be of value to readers who are interested in the method and in one researcher's conceptual‐methodological take on it.

In this paper, the authors engage with embodied critical literacies through an exploration of the possibilities provided by the use of improvisational comedy (improv) in the classroom. The purpose of this paper is to extend understandings of critical literacy to consider how embodied critical literacy may be transformative for both individual students and classroom assemblages. The research question asks: how might improv, as an embodied literacy practice, open up spaces for critical literacy as embodied critical encounter in classroom assemblages?

The authors used case study methodology informed by post-qualitative research methods, and in particular, posthuman assemblage theory. Assemblage theory views the world as taking shape through the ever-shifting associations among human and more-than-human members of an assemblage. The case study took place in a sixth-grade classroom with 28 11-year-olds over a four-month period of time. Audio and video recordings provided the empirical materials for analysis. Using Bruno Latour’s three stages for rhizomatic analysis of an assemblage, the authors mapped the movements of participants in an assemblage; noted associations among those participants; and asked questions about the larger meanings of those associations.

In the sixth-grade classroom, the dynamic and emerging relations of the scene work and post-scene discussion animate some of the ways in which the practice of classroom improv can serve as a pedagogy that involves students in embodied critical literacy. In this paper, the authors are working with an understanding of critical literacy as embodied. In embodied critical literacy, the body becomes a resource for that attunes students to matters of critical importance through encounter. With this embodied attunement, transformation through critical literacy becomes a possibility.

The case study methodology used for this study allowed for a fine-grained analysis of a particular moment in one classroom. Because of this particularity, the findings of this study are not considered to be universally generalizable. However, educators may take the findings of this study and consider their application in their own contexts, whether that be the pedagogical context of a classroom or the context of the empirical study of language and literacy education. The concept of embodied literacies, while advocated in current literacy research, may not be easy to imagine, in terms of classroom practice. This paper provides an example of how embodied critical literacies might look, sound and unfold in a classroom setting. It also provides ideas for classroom teachers considering working with improv in their language arts classrooms.

The concept of embodied literacies, while advocated in current literacy research, may not be easy to imagine, in terms of classroom practice. This paper provides an example of how embodied critical literacies might look, sound and unfold in a classroom setting. It also provides ideas for classroom teachers considering working with improv in their language arts classrooms.

The authors argue that providing students with critical encounters is an important enterprise for 21st-century classrooms and improv is one means for doing so. As an embodied literacy practice, improv in the classroom teaches students to listen to/with other players in the improv scene, become attuned to their movements and move responsively with those players and the audience. It opens up spaces for critically reflecting on ways of being and doing, which, in turn, may inform students’ movements in further associations with each other both in class and outside the walls of their school.

In this paper, building on work conducted by Author 1, the authors extend traditional notions of critical literacy. The authors advocate for developing critical learning opportunities, such as classroom improv, which can actively engages students in critical encounter. In this vein, rather than viewing critical literacy as critical framing that requires distancing between the learner and the topic, the posthuman critical literacy the authors put forward engages the learner in connecting with others, reflecting on those relations, and in doing so, being transformed. That is, through critical encounter, rather than only enacting transformation on texts and/or material contexts, learners themselves are transformed.

This chapter proposes a quantum relational process philosophy as an approach for studying organization-in-becoming as a world-creating process. Furthermore, the quantum relational process philosophy is tied to quantum storytelling. Whereas the quantum relational process philosophy outlines a philosophy of a processual ontology, epistemology, and ethic, quantum storytelling provides the storytelling medium through which such an ontology, epistemology, and ethic emerges through articulation and actualization. As such, the two approaches are introduced as inseparable from each other.

The focus of this chapter is to unfold the ties between the quantum relational process philosophy and quantum storytelling through the perspective of the quantum relational process philosophy itself.

The proposed quantum relational process philosophy is defined as Being-in-Becoming. Thereby, this approach is suggested as an alternative to the “Being” perspective and the “Becoming” perspective or at least as a further development of the becoming perspective. These latter two perspectives present two different ways of viewing organizational change: development and transformation.

The being perspective relies on substance ontology acknowledging the existence of entities: that “which is.” In substance ontology, however, entities such as individuals and organizations are viewed as existing in themselves in fixed space-time frames. This view entails a rather static and stable ontology, perceiving the organization as a ready-made world of stable, unchanging entities. This perspective is often referred to as the approach of building the organizational world through intervention and control of change.

As a contrast, the becoming perspective relies on a process ontology while the organization is perceived as a sea of constant flux and change through which the organization emerges on the way. In this process-oriented perspective, attention is directed toward “that which is becoming.” In this perspective, the organization is perceived as a world-making phenomenon emerging through ceaseless processes of transformation. This approach is often referred to as the dwelling approach, that is, to dwell in the world-making phenomenon letting it happen. This perspective tends to ignore that which exists, that is the ready-made forms, and only focus on that which is becoming.

In this chapter, the proposed being-in-becoming perspective views the tension between being and becoming as a dialectical interplay that is decisive to organizational transformation. However, in the being-in-becoming perspective, “entities” are viewed from a quantum perspective whereby being-in-becoming differs from the substance ontology in its view of the nature of “entities.” In this perspective, the organization is viewed as a dialectical interplay between, at the one hand, the organizational form(ing) of life and, at the other hand, the aliveness of unfolding and transforming living life-worlds of being-in-the-world in fluid space and open time. This dialectical interplay is conceived as central in organizational world-creating processes.

The aim of the chapter is to develop a conceptual framework of a quantum relational process philosophy that embraces the dialectics of transforming organizations. The contribution is to be capable of understanding the performative consequences of dialectic to organizational transformation viewed from the being-in-becoming perspective of the quantum relational process philosophy.

Through the contribution of Heidegger, Hegel, Aristotle, and Boje, and further enriched by Barad, Bakhtin, and Shotter, a conceptual framework is developed for understanding, analyzing, and problematizing dialectical organizational world-creating.

This framework is called “Fourfold World-Creating.” The fourfold world-creating framework keeps the dialectic of organizational transformation at its center while it at the same time take into consideration the dialectical interplay of ontology, epistemology, and ethic. In this sense, the framework is proposed as quantum relational process philosophy. The incorporation of ethic in the quantum relational process philosophy represents an additional contribution of the chapter.

The fourfold world-creating framework is furthermore suggested to be conceived as a quantum relational process philosophy of the antenarrative dimension in David Boje’s quantum storytelling triad framework encompassing: (1) the narrative, (2) the living stories, and (3) the antenarrative. In his recent research, David Boje has a developed a dialectical perspective on his storytelling framework. Following in line with this thinking, this chapter suggests viewing (1) the narrative as the ready-made form, (2) the living stories as the living life-worlds, and (3) the antenarrative as fourfold world-creating.

In this sense, the proposed dialectical fourfold world-creating framework and its embeddedness in the quantum relational process philosophy contributes to our understanding of the research contributes of antenarrative storytelling in organizational studies.

As findings, the chapter proposes what could be considered as ontological, epistemological, and ethical key constituents in dialectical organizational world-creating. The contribution of these findings encompasses an analytical framework for (1) understanding the dialectical, transformative movements of the organization as well as (2) analyzing and problematizing the cease of dialectical tensions that seems to lock the organization in a particular state of being, only capable of repeating and reproducing its ready-made world in fixed space-time frames.

This paper aims to describe the critical literacies of high school students engaged in a youth participatory action research (YPAR) project focused on a roleplaying game, Dungeons and Dragons, in a queer-led afterschool space. The paper illustrates how youth critique and resist unjust societal norms while simultaneously envisioning queer utopian futures. Using a queer theory framework, the authors consider how youth performed disidentifications and queer futurity.

This study is a discourse analysis of approximately 85 hours of audio collected over one year.

Youth engaged in deconstructive critique, disidentifications and queer futurity in powerful enactments of critical literacies that involved simultaneous resistance, subversion, imagination and hope as youth envisioned queer utopian world-building through their fantasy storytelling. Youth acknowledged the injustice of the present while radically envisioning a utopian future.

This study offers an empirical grounding for critical literacies centered in queer theory and explores how youth engage with critical literacies in collaboratively co-authored texts. The authors argue that queering critical literacies potentially moves beyond deconstructive critique while simultaneously opening spaces for resistance, imagination and utopian world-making through linguistic and narrative-based tools.

The purpose of this paper is to examine the politics involved in local struggles against forestry extractivism. The forestry sector is dependent on vast areas of land for tree plantations. This creates deep-rooted conflicts between global corporations that seek access to natural resources and locals whose way of life requires the use of the same land.

This study draws on a political ontology frame of reference and storytelling methodology to build on testimonies of three small-scale farmers who actively seek to resist forestry plantations next to their land in rural Uruguay. The stories reveal the impossibilities they face when raising claims in the public political sphere and how they lack the means to organise strong collective resistance.

One of the testimonies reveals how the farmers engage in a form of “politics of place” (Escobar, 2001, 2008) to counter the power of the proponents of forestry and the further expansion of plantations. This form of politics strengthens and politicises the ontological difference between extractive and non-extractive worlds. The farmers seek to build new imaginations of rural living and sustainable futures without the presence of extractive corporations. They fulfil this aim by designing community projects that aim to revitalise ancient indigenous legends, set up agro-ecological farms, and teach schoolchildren about the environment.

The struggles of the farmers indicate the territorial transformations involved in (un)making (non)extractive places and the need to expand the analysis of the politics involved in struggles against extractivism beyond social struggles.

I consider the significance of just one silence in strategy research – it revolves around the ‘I’ which brings in matters of biography, epistemology and reflexivity. While different epistemic communities have their investigative conventions or protocols and allied evaluative criteria which either silence or give voice to an ‘I’, developments in the philosophy of science and the sociology of knowledge suggest the need to account for two particular and intertwined aspects of reflexivity. The first rests on C. Wright Mills' assertion that ‘craftsmanship is the centre of yourself’, and in this paper I share four snippets of autobiographical reflection outlining the crystallization of my interests and the sociological ‘eye’ which I bring to the study of strategic management. Second, the ways the established or taken-for-granted socio-politico-ethical orders routinely reproduce as legitimate (or not) particular ways of seeing-researching and thus, particular I's, is also woven into this account. My own intellectual ‘home’ of ethnomethodology is one where constitutive reflexivity is central and shows that the field of research interest – strategy work/strategizing – and our own practice of trying to understand this field are both a reflexive accomplishment.

Effective standards are at once technical specifications for various people, processes, and products, as well as world-changing phenomena. Put simply, standards are one means by which we determine who we are and how we shall live. Alternatively, standards are more than technical specifications; effectively implemented standards are part of the social infrastructure that makes a given type of society possible. This, in turn, suggests that – if we are to collectively decide what kind of society and what kind of agri-food sector we want – the recent turn to standards (and away from government regulation) cannot be left in the hands of a few experts, but must be subjected to democratic deliberation. This is especially true if the scope of standards is to be expanded so as to include problems such as climate change and sustainability. These are “wicked problems” in that all the parameters cannot be specified, there is no single optimum to be attained and “…there is no criterion system nor rule which would tell you what is correct or false” (Rittel, 1972).