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The purpose of this paper is to articulate an ontological anarchist approach for an engaged post-human politics and present insurrection training as a pragmatic tool for researchers to directly transform the world.

The paper analyses how post-humanism has been criticised for dissolving political agency. It shows that this is due to the way post-humanism has been framed as sensitising and including non-humans into liberal politics. Instead, the paper examines anarchist-influenced post-humanism and combines this with the notion of multiple ontologies and ontological interventions. The paper presents the notion of insurrection training as offering the possibility for researchers to become emotionally sensitised to ontological difference. A case study of the “Seeds of Hope East Timor Ploughshares action” (1996) is used to illustrate what insurrection training and ontological interventions look like in practice. Finally, the paper makes suggestions as to how post-human researchers can apply this approach in their everyday lives.

The paper suggests that beyond a liberal framing of post-humanism as inclusion, there is also an ontological anarchist post-humanism that can support transformative impacts in the world. This form of post-humanism offers specificity of intervention and reflexive training practices. Insurrection training can offer new possibilities for post-humanist researchers: experience ontological difference, de-trivialise the everyday, connect to social movements, make post-human politics “doable” and offer “direct” change.

The paper addresses discussions that claim post-humanism is disabling political change. Its contribution is to map an anarchist post-humanism and extend this with concepts of multiple ontologies. It proposes the notion of insurrection training which places attention on the role of the researcher as an active agent that needs to be sensitised to ontological difference to carry out interventions. A case study of direct action illustrates what ontological intervention and insurrection training look like in practice. The case study suggests that insurrection training is an everyday performative practice that integrates and negotiates the personal, material and political. Finally, the paper suggests how researchers can adopt such an approach in their everyday lives.

In this volume, we ask what happens when the researcher in forms of intimate scholarship is decentered – no longer the focus, but merely one part of an entangled material-discursive formation collectively producing the “results” of the inquiry. In the midst of the current ontological turn in qualitative research, we argue that this form of scholarship offers the opportunity to address directly the question of the post-human subject and generate thinking for the field of qualitative research more broadly. In particular, chapters in this volume highlight ways that researchers of teaching and teacher education practices can advance conversations and knowledge in education while exploring theories with an ontological view of the world as fundamentally multiple, dynamic, fluid, and co-constituted by entangled material and discursive forces. Authors “put to work” post-human, nonlinear, and multiplistic theories and concepts to disrupt and decenter the “I” or researcher-subject in self-focused methodologies, and/or to analyze knowledge and practice as co-produced by multiplicities of human/material and incorporeal elements in which the self is but one temporally “individuated” or “subjectivized” component. In the introduction, we provide brief discussions of intimate scholarship and post-human perspectives, followed by an orientation to the content of the this book.

The current study sheds light on non-human object agency by drawing illustrative examples from a case of horse/horsemeat, and thereby captures the ways in which living and non-living animal entities have shifting effects and/or intentions in relation to human entities within heterogeneous networks of cultural resources and practices.

Leaning on the post-human approach, the case of horse/horsemeat provides an illustrative empirical entry point into exploring how by looking through the lenses of object agency one can deconstruct the prevailing anthropomorphism-based dualistic views of living and non-living domestic animals as subjects or objects.

The paper argues that by contemplating both the living horse and non-living horsemeat as ontologically shifting and co-constructive entities in relation to human subjects, we are able to elaborate the contradictions and convergences of object agency that appear in living and/or non-living co-consuming units.

The study showcases important aspects of animal welfare, addressing the effects of shifting from a human-centred perspective to a post-human view on equality between various kinds of entities.

This paper contributes to the discussions of non-human object agency, addressing the issue from the perspective of an animal entity, which enables participating in deconstructing dualisms such as subject and object as well as living and non-living. In particular, it highlights how in the case of an animal entity, agency may emerge in terms of effects and (some capacity of) intentions both within living and non-living entities.

The concept of children's alienation from, and reconnection to, nature has gained international interest. The purpose of this paper is to explore how forest school as a growing phenomenon in the UK is promoting this reconnection to nature as well as benefiting children's well-being. At the same time, forest school is providing children and young people with a more divergent learning experience, away from the structural pressures of the neoliberal classroom. With its emphasis on play-based learning in wooded areas, and the freedom to make connections and spatially engage with what is around them at their own pace, such engagement in these “alternative” learning spaces can support the development of a post-human discourse and sensibilities. This is fundamental in developing children's emotional connection in promoting pro-environmental behaviours and their attitudes towards valuing and protecting the non-human.

This paper draws on field notes documented during forest school leader training undertook by the author from April 2017 to May 2018. Further data were collected in the form of participant observations of forest school sessions in three schools; semi-structured interviews with the head teachers of these schools and two forest school practitioners. Supplementary data will also draw on the experiences of a group of second-year education studies university students after completing a module on forest school and outdoor learning, led by the author.

This article finds that the more children engage with wooded areas and interact with the natural environment and other creatures within that space, the more it affords meaning to them. This in turn promotes a sense of belonging and environmental stewardship, particularly in relation to non-human creatures. This article also finds that where schools provide forest school opportunities on their sites, such provision is conducive to supporting more creative practices within the “spatialities” of the neoliberal classroom.

Neoliberal education policy with its focus on high stakes testing and performance outcomes increasingly shapes the spatial practices of school life. Consequently, time spent outdoors and its relationship with intrinsic learning has declined in many schools. With many schools placing less importance on outdoor learning, children and young people have become further alienated from engaging in different ways with their environments. Further, data highlighting the link between forest school and children's interest in plants and other animals have not been the subject of much research.

Is humanity heading to immortal living? If so, what areas of society are playing an active role in achieving this? In order to understand this, the study explores the relationship between immortality and the wellness and medical tourism industry to seek potential relationships between them and ultimately, asks difficult questions about the growth of these tourism sectors and the potential need for greater regulation of them.

Taking a pragmatic philosophical approach and through the examination of refined information from secondary sources and published material and reports, the study presents original theoretical knowledge and a model exploring tourism and human immortality.

This paper argues that continued growth in the wellness and medical markets today could lead to a world where transhumanists and cyborgs are present in our world, even taking over from Homo sapiens. The study presents a model highlighting the potential role of wellness and medical tourism markets, illustrating the potential for future consumer services that could further fuel the search for immortality. Thus, how such markets and consumer desires are (in)directly supporting humanities desire for (non-human) immortal existence.

Today, individuals are driven by wellness practices and medical and cosmetic desires and are willing to travel the globe in search of companies who are either capable of carrying out the desired procedures or seeking prices more affordable to them. This research offers novel insights into these complex relationships and maps the affiliation between wellness and medical practices and the concept of immortality.

The purpose of this paper is to illustrate the potential of material‐semiotic ontology to the field of anti‐consumption research.

The paper's approach is multi‐site ethnography, following a consumer object, the Omlet Eglu, to trace a field of study within the practices and processes of urban stock‐keeping.

It was found that the Omlet Eglu was produced as an ambivalent actor within the practices of urban stock‐keeping, allowing an analysis of multiple aspects of consumption/anti‐consumption and consumer resistance/domination that challenges those dualisms as organizing constructs.

The paper fdds to knowledge about the complex constructions of the meaning of egg consumption by consumers. This has the potential to inform retailers and farm producers, as well as organizations that provide goods and services to home food producers.

The paper provides a novel ontological approach to anti‐consumption that addresses current concerns in this field over its underpinning categorizations and over‐reliance upon neo‐liberal models of consumer agency.

Traditionally, ethnography has been well placed to take account of the messy and complex processes that produce workplace cultures. Likewise, it has always taken interest in the objects, materials and symbolic artifacts that help furnish those organizational cultures. Yet researchers face a particular challenge when the organization in question includes animals. The purpose of this paper is to ask: How do we take account of such others? Are they objects, things, agents or should they be considered to be workers?

The authors consider several examples of animal‐human workplaces, including abattoirs, laboratories and farms, to argue that ethnography can, and should, take account of animals in creative new ways. First‐hand experience of such settings is drawn upon to argue that contemporary post‐human scholarship and the creative arts offer the potential for more subtle research methods.

The authors’ fieldwork shows that it is not always a straightforward desire to care for other species that motivates people to work with animals. Instead, a range of unexpected meanings can be drawn from the interaction with animals. It is also unsatisfactory to claim that those working with animals are always motivated by the promise of paid employment. In many cases, notably the rescue shelter, work is often done on a voluntary basis. So the rewards are not always financial but reach into more symbolic and ethical domains of value creation. Conversely, in slaughterhouses, the mechanization of the shopfloor makes it difficult for workers to relate to the “products” as animals at all. The repetitive nature of this work disconnects those on the production line from the idea that they are dealing with bodies. The complexity of these human‐animal relationships means that field methods for studying them must be adapted and evolved.

This paper provokes some new questions about human‐animal meaning making for organizational ethnographers. It does so to generate creative new ideas about field methods and the nature of the “others” that researchers participate with to observe.

The purpose of this paper is to examine the ways assemblaging communities work to support, hinder or disrupt literacy pedagogy in one English Language Arts (ELA) classroom. Through an expanded understanding of community based on the concept of assemblage, this paper discusses the ways in which one teacher’s critical literacies instructional practices emerged, configured and ruptured through the assemblaging communities’ that affected her enactment of critical literacies pedagogy. A focus on assemblaging communities recognizes the de/re/territorializing power of the evolving groups of bodies that produce a classroom and pedagogy in particular ways.

Drawing on observational field notes and informal exchanges, this qualitative study uses post-structural and post-human theory to examine the assemblaging communities that produced the enactment of critical literacies pedagogy in a seventh grade ELA classroom. Assemblage theory is used to analyze data to examine the assemblaging communities that de/re/territorialized in Ms T’s teaching in relation to critical literacies pedagogy. This analytical orientation allowed for a nuanced look at communities as evolving, de/re/territorializing formations that, in this study, created tensions for enacting critical literacies pedagogy.

Assemblaging communities are always producing classrooms in particular ways, demonstrating the complexities and realities of enacting literacy pedagogy. Through analysis of the data, the rupture between the assemblaging communities that produced the enactment of critical literacies pedagogy and the assemblaging communities that produced test prep (and altered critical literacies) became apparent. Ruptures like this must be attended to because enacting critical literacies pedagogy is never done neutrally and without attention to the assemblaging communities that are always de/re/territorializing pedagogy, teachers may not be equipped to respond to the unexpected ruptures as well as material realities produced from these.

Educators can use the concept of assemblaging communities for recognizing the territories that shape their literacy pedagogy. By foregrounding assemblaging communities, researchers and educators may be more appropriately equipped to consider the real-time negotiations at play when enacting critical literacies pedagogy in the classroom. Enacting critical literacies pedagogy is never done neutrally, and attention to the assemblaging communities that are always de/re/territorializing pedagogy, teachers may be more equipped to respond to the material realities that are produced through their pedagogical actions.

This study suggests assemblaging communities as a way to productively move forward a perspective on communities that foregrounds the moving bodies that produce communities differently in evolving ways and their de/re/territorializing forces that create material realities for classrooMs Assemblaging communities moves the purpose from defining a community or interpreting what it means to looking at what it does, how it functions and for this study, how assemblaging communities produced critical literacies pedagogy in one classroom.