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This paper introduces the concept of posthuman co-production. It explores how processual and relational onto-epistemologies inform an artful, response-able (Barad 2007) feminist new materialist praxis that decentres the human and re-centres matter.

Posthuman co-production gives prominence to crafting “dartaphacts” (Renold, 2018); creative research artefacts, carrying “what matters” and enacting change that can be mapped across time and multiple “problem spaces” (Lury, 2020), as an expansive, post-qualitative praxis of slow, co-production.

The paper stories this praxis across three “fugal figurations” providing glimpses into the post-qualitative journeys of assembled dartaphacts in the policy and practice field of relationships and sexuality education (RSE) in Wales. Each fugue hints at the polytical, resourceful and living potential of dartaphacts in the making and their mattering over a period of six years. Collectively, they chart a rhizomatic journey that re-configures co-production as a response-able, becoming-with what matters.

As more-than-human forces for change, dartaphacts continue to surface “the cries of what matters” (Stengers 2019) for children and young people well beyond the periods of funded research and engagement, giving new meaning to the sustainability and material legacies of research impact.

This writing is performed with and about disappointment in moments of failed research and teaching. The bulk of this chapter was written some years ago and describes, reflects on, and analyzes a self-study inquiry about the phenomenon of pedagogical reading. Having returned to and studied this earlier work, I offer a posthuman postscript that rereads the initial inquiry primarily through the work of Deleuze. Rereading intimate scholarship through a post-human lens decenters the self as knower, writer, and teacher, making possible otherwise ways of imagining reading, writing, and studying together. In my case, posthumanism provides tools for rereading two concepts offered for understanding teaching literature, naked and belated pedagogy. While these concepts were somewhat productive in helping me understand what I was experiencing as a researcher and writer, they reproduce and justify traditional, text-centered teacher identities and practices. They are a product of and themselves reproduce what Deleuze and Guattari (2003) called “arborescent” thinking. Ultimately, naked and belated pedagogies reinforce traditional curriculum practices, sidestep students’ lives, and position the teacher as final authority in matters of curriculum control and interpretation. Disappointment includes those affections and emotions that arise through a posthuman rereading of the research scene – including what I, the researcher and teacher, failed to do, say, think, and teach.

This paper explores the life cycle of a captive bred lion in South Africa, focusing on the distinction between captive bred and wild individuals. Lions are bred in captive breeding facilities across the country to provide cubs and teenagers for ecotourism, and following this, hunting “trophies.” A distinction is made between the “wild” and “captive” lion, a categorization that I argue legitimizes violent and unethical treatment toward those bred specifically to be cuddled and killed. This analysis explores how the lion is remade or modified from wild to commodity and the repercussions this has had throughout the wildlife security assemblage.

The paper is based on ethnographic research carried out in South Africa during 2016 that involved conducting informal and semi-structured interviews with activists, breeders, wildlife security personnel and conservationists drawing out the interspecies relations that influenced the encounters between humans and wildlife.

Dominant conservation narratives continue to understand and interpret wildlife solely as a commodity or profitable resource, which has led to the normalization of unethical and cruel practices that implicate wildlife in their own security and sustenance through their role in ecotourism, hunting and more recently, the lion bone trade. Captive bred lions are treated as products that undergo a series of translations through which they are exposed to violence and exploitation operationalized through practices linked to conservation and ecotourism.

Through posthuman thinking, this paper contributes to debates on the interspecies dimensions of politics through challenging the dominant assumptions that govern conservation and the interspecies encounter.

Further Education in England today is over-regulated, over-inspected, and has suffered from an increasingly interventionist government agenda. Trainee teachers entering the sector are required to undertake regular reflective work, traditionally in the form of a written journal. However, where trainees use creative methods for reflection, such as stories, films, drawings, photography, and models, greater “reflexivity” and connection of theory to practice become apparent. This led me, as a teacher-educator, to inquire further into our practice, examining the impact that creative reflective expression might have on the teachers themselves, their resilience, and their ability to subvert the oppressions of the current education system. Drawing on a collaborative inquiry between myself as teacher-educator, and student/colleague David Ball, this chapter recounts the story of a year of experimentation through the coming together of a student-teacher artistic assemblage which pushed the boundaries of our teacher training curriculum and formal notions of “research”. We found that we moved in new configurations of “teacher-artist”, “student-curator”, and “audience-class” towards a notion of ourselves of “cosmic artisans” (Delueuze and Guattari, 1987) to share with the world our painful, emergent and embodied experiences of “becoming teacher”.

The purpose of this paper is to articulate a meaningful response to recent calls to “indigenize” and “decolonize” the Anthropocene in the social sciences and humanities; and in doing so to challenge and extend dominant conceptualisations of the Anthropocene offered to date within a posthuman and more-than-human intellectual context.

The paper develops a radical material and relational ontology, purposefully drawing on an indigenous knowledge framework, as it is specifically exemplified in Maori approaches to anthropogenic impacts on species and multi-species entanglements. The paper takes as its focus particular species of whales, trees and humans and their entanglements. It also draws on, critically engages with, and partially integrates posthuman and more-than-human theory addressing the Anthropocene.

The findings of this study are that we will benefit from approaching the Anthropocene from situated and specific ontologies rooted in place, which can frame multi-species encounters in novel and productive ways.

The paper calls for a more expansive and critical version of social science in which the relations between human and more-than-human becomes much more of a central concern; but in doing so it must recognize the importance of multiple histories, knowledge systems and narratives, the marginalization of many of which can be seen as a symptom of ecological crisis. The paper also proposes adopting Zoe Todd’s suggested tools to further indigenize the Anthropocene – though there remains much more scope to do so both theoretically and methodologically.

The paper argues that Anthropocene narratives must incorporate deeper colonial histories and their legacies; that related research must pay greater attention to reciprocity and relatedness, as advocated by posthuman scholarship in developing methodologies and research agendas; and that non-human life should remain firmly in focus to avoid reproducing human exceptionalism.

In societies where populations are coming to terms in different ways with living through an era of environmental breakdown, it is vital to seek out forms of knowledge and progressive collaboration that resonate with place and with which progressive science and humanities research can learn and collaborate; to highlight narratives which “give life and dimension to the strategies – oppositional, affirmative, and yes, often desperate and fractured – that emerge from those who bear the brunt of the planet’s ecological crises” (Nixon, 2011, p. 23).

The paper is original in approaching the specific and situated application of indigenous ontologies in some of their grounded everyday social complexity, with the potential value of opening up the Anthropocene imaginary to a more radical and ethical relational ontology.

This paper showcases how the PAR embedded in posthumanist perspectives enabled us to navigate several complexities in the field through methodological situatedness and pluralism. It also attempts to critically outline the drivers and barriers that shaped our capacities to engage with the PAR.

The Tamil Nadu state in the Bay of Bengal along the southeast coast of India is one of the six regions in the world where severe tropical cyclones originate throughout the year. Storm surges in this region are well known for their destructive potential due to strong winds and heavy rainfall. This paper describes our participatory action research (PAR) journey towards strengthening grassroots action by providing access to safe and affordable housing for cyclone-impacted households (CIHs) in the Villupuram district of Tamil Nadu, India. The PAR was guided by an adaptive innovation model (AIM) that draws inspiration from posthumanism, action research and reflective practice traditions.

The insights from the PAR insist that we must recognise and work with diverse knowledge systems and situated practices to develop meaningful disaster risk reduction (DRR) and climate adaptation strategies. Our approach has to be rooted in the lived experiences of various vulnerable groups, their entanglements with nature and their everyday struggles of interacting with a complex social-ecological system.

This paper is an outcome of a PAR in a cyclone-impacted village in Tamil Nadu, India. The discussions and findings of the paper are original in nature and have not been published elsewhere.

From the standpoint of a novice researcher, the author has examined how blogging as a literacy practice enables one to explore and understand self in relation to analysing data and making meaning. The purpose of this paper is to discuss how blogging can be used as a reflective and critical tool and explore the notion of blogging as transgressive, or stumble data.

The theoretical underpinnings of blogging as a literate critical practice are congruent with the work of Freire. Thinking about research through this paradigm thus becomes transformative because it enables one to do data differently. This paper also considers and interrogates different approaches to the analysis of data, and frames blogging as a way to inquire more subjectively.

In this paper, blogging is represented as uncoded data; a concurrent and seemingly unstructured method of analysis. To this end, the definition of data is questioned in terms of what is legitimate, and what counts. Subjectivity puts blogging into a relevant context, as one’s positioning and experiences become a layered foundation upon which to understand one’s research more closely and meaningfully. Self-representation is deeply entwined with self-documentation, which can enable the identity of the writer/researcher to attain greater definition.

Flirting with data in unconventional ways and inhabiting a space of unknowing enabled original thinking and creative processes to enter the research space. Reading and writing are framed as methods of inquiry and analysis that are separate, or an alternative, to coding data.