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Neo-institutional theory has been criticized for equating the macrolevel with the realm of unconsciously constraining institutions and the microlevel with the realm of actors’ reflexive agency and the origin of change. Considering the co-constitution of the macro and micro, the authors propose that change can be explained through reflexivity at the microlevel and through unconscious processes that affect the macrolevel. This chapter contributes to neo-institutional theory’s microfoundation by distinguishing four types of institutional changes. It will help institutionalists to become more explicit about what cognitive processes and what field conditions are related to what kinds of agency and change.

Implicating myself in Métis scholar Natalie Clark's question “who are you and why do you care?” (2016, p. 48), this chapter traces the theorization of love in the Human Services, with a focus on the field of Child and Youth Care. I explore love as an ethical, political, and necessary force in times of ongoing colonial and state violence against Indigenous and racialized peoples (Ferguson & Toye, 2017). I go on to highlight my graduate research as a Child and Youth Care Masters student and educator, grappling with my own settler identity as a diasporic, queer, ciswoman of color, and questioning my complicity as a settler body on stolen Indigenous lands. The chapter includes vital knowledge from my research with Sisters Rising, an Indigenous-led, community-based, participatory study that uses arts-and-land-based ways of knowing to honor and uphold stories, art, and knowledge from Indigenous and racialized young peoples and communities. By tracing the reflections on decolonial love shared through Sisters Rising, I consider ways that racialized settler practitioners might engage a decolonial love ethic in praxis. Calling upon critical feminist, Indigenous, and postcolonial scholarship and brilliance, this chapter invites other settler practitioners, specifically those who identify as racialized or people of color to reckon with the intricacies of our collective complicity in notions of settler purity and apolitical practice (Shotwell, 2016). Throughout the chapter, I highlight conceptual approaches for loving politicized praxis rooted in movements toward social justice, Indigenous sovereignty-building, and decolonization.

This study aims to examine how critical love theory is operationalized in K-12 classrooms to support Black children. The authors use BlackCrit and a conceptual framework of critical love to describe the strategies educators used as pro-Black pedagogies of resistance.

The authors conducted a thematic analysis to identify how critical love praxis is used by K-12 educators as a tool to address anti-Blackness, neoliberal multiculturalism and ahistoricism as defined by the framings of BlackCrit theory. The authors produced a literature synthesis of qualitative research that responds to this study’s research questions: How are critical love theories operationalized? What educator practices do researchers identify as material manifestations of critical love?; and How and to what extent do critical love praxis address anti-Blackness, neoliberal multiculturalism and ahistorical approaches to social transformation as defined by BlackCrit theory?

Critical love theories manifest as critical love praxis. Educators used critical love praxis to address anti-Blackness, neoliberal multiculturalism and ahistoricism by cultivating and supporting the co-creation of homeplace for Black students in K-12 education. Homeplace is cultivated through critical love praxis as classroom-focused, person-focused and politically focused approaches.

This study’s findings extend current theoretical research on critical love by describing its material form in K-12 education and by identifying how a critical love praxis can work to directly challenge anti-Blackness. The authors find implications for their work in teacher education and teachers’ in-service professional development.

This paper aims to provoke a conversation in marketing scholarship about the overlooked political nature of doing research, particularly for those who research issues of social (in)justice. It suggests a paradigmatic shift in how researchers might view and operationalise social justice work in marketing. Emancipatory praxis framework offers scholars an alternative way to think about the methodology, design and politics of researching issues of social relevance.

This is a conceptual paper drawing on critical theory to argue for a new methodological shift towards emancipatory praxis.

As social justice research involves a dialectical relationship between crises and critique, the concept of emancipation acts as a methodological catalyst for furthering debate about social (in)justice in marketing. This paper identifies a set of methodological troubles and challenges that may disrupt the boundaries of knowledge-making. A set of methodological responses to these issues illustrating how emancipatory research facilitates social action is outlined.

Emancipatory praxis offers marketing scholars an alternative methodological direction in the hope that more impactful and useful ways of knowing can emerge.

The paper is intended to change the ways that researchers work in practical and concrete terms on issues of social (in)justice.

Although this paper is theoretical, it argues for an alternative methodological approach to research that reorients researchers towards a politicised praxis with emancipatory relevancy.

Emancipatory praxis offers a new openly politicised methodological alternative for addressing problems of social relevance in marketing. As a continuous political and emancipatory task for researchers, social justice research involves empirical encounters with politics, advocacy and democratic participation, where equality is the methodological starting point for research design and decisions as much as it is the end goal.

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 paper aims to present findings from a qualitative case study which investigated how workers engage in workplace learning for safe work in a precarious workplace. The findings from this research suggest that learning to work safely is firmly embedded within the social cultural fabric of workplaces, and is intentionally driven to maintain coherence in ideologies, values and practices for effective praxis.

This study was conducted in a petrochemical plant in Singapore. Data were collected through face-to-face interviews with 20 site operators who held positions as engineers, plant workers and maintenance technicians. These site operators were directly involved in working with dangerous chemicals and high-risk equipment and processes; their conversations elicited an in-depth understanding of individuals’ experiences, providing an account of how participants learnt safe work practices in a precarious work setting. All interviews were digitally recorded and transcribed. Data were coded and analysed using an inductive analytical approach to identify key themes about workers’ learning in the workplace.

The findings suggest that learning to work safely is a socially constructed and facilitated process – leading to intentionalising what is learnt. The participants’ experiences suggest that safe work practices materialise through collective action, shared knowledge and responsibility to generally seek sameness for recursive practice. The significance of inter-subjectivity and intentionality are discussed with respect to how they intersect within the social cultural context of precarious work sites, where learning and praxis are seamlessly commingled to achieve effective praxis in workplace safety. A combination of contributions at organisation, individual and group levels supports the social cultural environment. The study concludes that a combination of mutually bound learning space, relational agency and dialogic interactions provides communicative spaces and mediates learning that nurtures inter-subjectivity and intentionality to work safely.

As the study is situated in a particular case context, replication of this research with different occupational groups in other precarious workplaces is needed for further insights on social construction of learning spaces for safety practice.

This paper concludes that deliberate and cautious efforts are necessary to create contextual conditions for learning and to promote greater inter-subjectivity and intentionality for effective praxis. Group interactions and partnerships at work are advocated to generate mindful learning and a common frame of reference that the work community recognises, values and shares. These social processes provide necessary communicative spaces for clarification and validation of what is learnt and what is being interpreted by individuals. The quality and legitimacy of guidance are also emphasised to validate the expertise of those providing guidance, effective mentorship and intervention for the distribution of knowledge. Furthermore, strong and committed leadership is necessary to sustain the social cultural architectures that will support learning and praxis for safety.

This study offers insight about pedagogical contributions to learning about safe work practices in distinct circumstances of work.

“Praxis” is the stated goal of Radical Humanist scholarship. But, this has been a goal without realization, and without method. To our knowledge there is no record of the realization of this goal in a management context. This paper reports our effort to develop a method to achieve praxis – “dramatism” as suggested by the work of Kenneth Burke, our “field test” of dramatism in a business setting, and the extent of our “success.” Our partial success points to refinements in the method, as it applies to Critical Theory agenda. We conclude by re‐examining our understanding of praxis, questioning our purposes, and discussing the power of the method to affect the researchers.

The purpose of this paper is to provide comparative perspectives on how educators teach issues that affect two countries with a history of governmental tensions. The investigation examines how teachers in Cuban classrooms engage in discourses on the recent developments in Cuban and US relations, including the teaching of historical and territorial issues. This research considers border pedagogy, critical border dialogism and critical border praxis as approaches for those who educate on the effects of US international policies. Ultimately, pragmatic hope offers the possibilities for an emergent third space for Cuban and US relations, including educational exchanges.

The research took place in Cuba during an educational exchange to Cuban secondary and university educational sites. Cuban educators of pedagogy and social education engaged in dialogue and shared information on how they address US international policies during their classroom discussions. The researcher employed methodologies that followed Stake’s (2000) model for a substantive case study. Impressions, data, records and salient elements at the observed site were recorded. Transcriptions were documented for face-to-face interviews and hour-long focus group sessions. Participants also logged responses to written survey questions. The study focused on how Cuban educators taught, discussed and addressed the US international policies in classrooms.

Heteroglossia, meliorism, critical cosmopolitanism, nepantla, dialogic feminism and pragmatic hope were components of the data analysis. Heteroglossia was an essential consideration throughout the study as multiple interpretations of Cuban and US interconnectedness emerged. Meliorism factored into Cuban educators’ commitments to their professions. Critical cosmopolitanism developed as educators put forth different conceptualizations of human rights and democracy. Nepantla emerged as a key aspect as indigenous and self-determined viewpoints emerged. Dialogic feminism was preeminent as patriarchy continues to exist, despite a new awareness of gender roles and gender violence. Pragmatic hope offers possibilities for a transnational community of inquiry and collaboration.

The most obvious limitation to this study is, as a case study, the limited scope of perception.

If future relations between Cuban and the US are deemed uncertain, critical border praxis has an essential role in addressing new sets of uncertainties. This study recommends that educational communities engage in discourses addressing ongoing issues facing the dynamic, fluid border environs. Critical border praxis provides conditions in which we, as educators and members of diverse communities of learners, become cross-borders and broaden the possibilities to achieve what had been considered the unattainable. Resources need to be prioritized and redirected toward educational efforts on national, state and local levels so critical border praxis becomes a reality.

Through transnational and transborder engagements, such as educational exchanges, both US and Cuban educators are provided opportunities to reflect on the strengths and weaknesses of their own educational systems. The role of education, formal and informal, then serves to transform perceptions one-by-one, school-by-school, community-by-community and to influence policy makers to reconstruct education country-by-country as part of pragmatic hope for an enduring Pax Universalis. Pax Universalis serves as a third space where transborder students and educators alike are positioned as co-creators of knowledge and agents of change.

This study proposes a new emergent third space resulting from critical border dialogism that utilizes border pedagogy and critical pedagogies of place to seek new zones of mutual respect and cooperation among educators. Common educational understandings are the key starting point for a critical border praxis that facilitates ongoing dialogue between the two countries and offers pragmatic hope for the futures of both nations and opportunities to ameliorate relationships. An emergent third space is possible through sustained critical border praxis, a praxis that seeks to address points of contention and the bridges that need crossing between the two neighboring countries.

With strategy-as-practice theory the authors explore successful business-owning families hand-over of roles to the next generation. The authors argue for the usefulness of strategy-as-practice theory in exploring the complexity and plurality of best practices in intergenerational hand-over. The paper aims to discuss these issues.

A cross-cultural in-depth case study with best practice cases from China, Germany, Sweden, England, Tanzania, Israel and the USA, based on in-depth interviews of family members and non-family employees.

The authors identified three different succession patterns: a “monolithic practice,” a distributed leadership hand-over, and active ownership with a non-family managing director/CEO. Two other types of hand-over practices were categorized as incubator patterns that formed a part of, or replaced, what we traditionally see as a hand-over of roles. Families would switch between these practices.

Surprisingly, a monolithic succession practice (a one-company-one-leadership role) was rarely used. Quantitative and qualitative research should consider, as should advisors to family owners and family businesses, the plurality of succession practices. Education should explore a variation of succession and how the dynamic of gender influences the process.

Giving practitioners, such as research and practitioner, an overview of strategic options so as to explore these in a client or research case.

Adding the notions that the family is an incubator for new entrepreneurship makes it possible to show how not only sector or public policy generate new ventures. That family as source of entrepreneurship has been well established in the field but it mainstream policy thinking the family is not seen as such a source.

The paper offers an integrative model of the complexity of hand-over practices of ownership and leadership roles. It shows how these practices are fundamental for understanding how a family’s ownership and their leadership of businesses and new entrepreneurship develops.

The purpose of this paper is to discuss the Student Transitions and Experiences (STEP) project, in which visual and creative research methodologies were used to enhance student engagement.

The article provides an overview of three main strands within the field of student engagement practice, and explores the STEP project as an instance of the “critical‐transformative” strand. The article draws on recent theorizations by Kemmis et al. of practice architectures and ecologies of practice to propose an understanding of the STEP project as a practice “niche”.

In thinking through some implications of student engagement as a practice architecture, the article sheds analytical light on student engagement as a specific and complex form of contemporary education practice. The later part of the article focuses on a consideration of phronesis and praxis in specific instances from the STEP project. Working with concepts from Barad, the article develops a conceptualization of the STEP project as an intra‐active, entangled situated and particularistic practice of phronesis‐praxis.

This article aims to contribute to the development of theoretical and empirical understandings of the field of student engagement. It does so by providing insights into a recent empirical study; by developing some new theorisations of student engagement; and by a detailed exploration of specific instances of student engagement practice.