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This chapter will focus on the use of reflective dialogues (RDs) to explore pedagogical practice in higher education. RDs allow researchers and participants to reflect on observed phenomena together, engaging in collaborative reflection that may allow both the researcher and the researched to gain from the interaction, throwing into focus different aspects of practice and a different perspective on the situation, and blurring the boundaries of research and researched into a more reciprocal relationship. Drawing on research which investigated the relationship between critical pedagogical theory and practice with 10 self-identifying critical pedagogues across eight English universities, I will explore the benefits and tensions of using a reflective dialogue approach, and the impact this methodology can have on researchers and participants. This chapter will make a case for RDs as both a practice for educators and as a methodology and explore how to do it, supported by relevant methodological literature, as well as the benefits and challenges of using RDs in social research, concluding with a discussion on how RDs might be used in other contexts to aid professional learning and reflection.

With the rising concern for employment equity, accompanied by the potential for social media backlash and boycotts of company brands, products, and services, organisations are focussing on equality, diversity, and inclusion (EDI) in the workplace. They develop programmes and initiatives and allocate resources to these efforts. While there has been some progress, companies have also faced challenges that stymied the effectiveness of those programmes and the intended outcomes for their organisations. Based on in-depth interviews with 28 employees of organisations in various industries, this chapter identifies challenges at three levels based on employee perceptions. The findings categorise these challenges at the individual employee (micro) level, the organisational (meso) level and the national (macro) level. Furthermore, the findings suggest steps to remove some of those challenges, or at least minimise their negative impact on organisational EDI policies and practices.

Talking about smart cities also entails talking about new ways of mobility. Various concepts compete for reimagining future mobility, most prominently connected cars, robo taxis, and other forms of shared mobility. New digital technologies, changing customer requirements, but also new competitors are dynamically affecting previous market logics. To stay future-proof in this new world of mobility, the automotive sector, which is an important nucleus for developing such mobility solutions, is currently undergoing fundamental digital transformation processes. Established car manufacturers have to find their path to choose out of the many possibilities on the rise. Against this backdrop, they face the major challenge to find an answer to the question: Who are we and who do we want to be in the future? Therefore, we argue that organizations’ digital transformation is highly entangled with questions on organizational identity and discuss digital transformation as a potential identity threat for established organizations.

We begin this chapter by introducing the concept of organizational identity. Afterward, we will continue with applying it to the practical context of car manufacturers: After depicting the major trends of digitalization in the mobility and automotive sector, we will focus on the digital transformation processes of established automotive companies and discuss their impact on organizational identity. Empirical illustrations of the Volkswagen case depict our theoretical considerations.

We provide theoretical ideas for better understanding the impact of digital transformation on organizational identity, as well as suggestions for practitioners concerned with organizations’ digital transformation processes.

The objective of this chapter is to identify the key characteristics of Global Services businesses that will thrive and achieve success in the future. These factors are integrated into three main pillars, which we refer to as the Triple-Win. The first and most obvious pillar is technology as a tool. The second pillar is the design and sustainability of the business model, without which the previous factor would be merely a cost and not an investment. And last but not the least, there is the purpose which gives meaning to the proposal, focusing on the human being and their environment. The DIDPAGA business model sits at the intersection of these three elements.

School counselors are committed to serving students' social-emotional, postsecondary, and academic needs while they navigate primary and secondary school (American School Counselor Association, 2019). Much has been said about the ways in which school counselors can impact postsecondary outcomes and social emotional health. It is important that we also address the ways school counselors can impact positive academic outcomes as it is intertwined in postsecondary options and success. For Black males, academic success has traditionally been met with systemic barriers (i.e., school-to-prison pipeline, lower graduation rates, lower incomes, higher unemployment rates, and lower college going rates (National Center for Edcuation Statisitics, 2019a, 2019b, 2020a, 2020b) and low expectations. School counselors are charged to be leaders and change agents for social justice and equity in our schools by the American School Counselor Association (ASCA, 2019) and can impact systemic change. This chapter will explore ways in which school counselors can impact positive academic outcomes for Black males. School counselors as change agents and advocates are positioned to make a real impact for Black male academic success. The authors will also provide some recommendations and best practices for elementary, middle, and high school counselors as they work with students, teachers, and families from an anti-deficit model as outlined by Harper (2012).

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

These words resonated with me when I first started my career in higher education in Canada 15 years after being a school teacher for much of my young adult life in México. Back then, in Mexico, I took for granted the way in which I lived my values. While there were instances and contexts where those values were challenged, it was not until I moved to Canada that I started redefining and reshaping my worldview, negotiating what was negotiable within me, and fighting to maintain my position in what was not negotiable. I am still learning to navigate the world of postsecondary education where I have learned that, as Siksika Elder Leroy Littlebear (2000) observes, “No one has a pure worldview that is 100 percent Indigenous or Eurocentric; rather, everyone has an integrated mind, a fluxing and ambidextrous consciousness” (p. 85). How then, do I show all of who I am when my position toward Indigenous history, culture, language, and values is informed by my own upbringing and experience and consequently might be perceived as “biased”?

This auto-ethnographic chapter addresses this question by presenting a case study where I reflect on Littlebear's (2000) observations on the fluidity of worldviews and the development of an “ambidextrous consciousness,” and how those principles have allowed me the space to be my authentic self despite the different ontological and axiological orientations I have encountered my work in higher education.

In Aotearoa New Zealand (Aotearoa), bicultural education has reinforced the privilege of settler colonial knowledge with te reo Māori, the language of Indigenous people of Aotearoa New Zealand, used as decorative labels to create a bicultural étagère. Similarly, for inclusive education ableist notions of personhood have maintained approaches that attempt to assimilate the person into the educational hood. In this chapter, research findings from a doctoral case study highlight the intersecting nature of ableism and racism in the foundations of the Aotearoa education system. The author argues that Indigenous knowledge and customs in a bicultural Initial Teacher Education (ITE) program that prepares early childhood educators promote positive constructions of inclusion. Using the tenets of DisCrit and the Alaskan Cultural Standards as tools of analysis, key bicultural practices that support inclusion are identified and discussed. In addition, the inclusive opportunities and the fragility of meaningful intentions are highlighted.

This chapter explores the empirical and empathetic approaches employed by a group of fieldworkers from Japan who collaborated with individuals from different parts of Southeast Asia. Their objective was to address shared societal challenges and mentor the next generation of future talents. Additionally, research administrators at Kyoto University conducted an online survey and organized study group meetings focused on Science, Technology and Innovation (STI) coordination, engaging approximately 700 partners in ASEAN. While formal job guidelines for hiring full-time research administrators are rare in the region, many researchers and government officials in ASEAN recognised the importance of these coordination skills and values in advancing STI projects. Coordinating ASEAN-Japan projects has demonstrated that practical experiences with skilled professionals and strong interpersonal skills aligned with Asian cultural values that prioritize conscience and altruism. As a next step, the region will require appropriate human resource training and assessment programs tailored to local STI needs.