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This chapter frames the educational journey of an Iskwew, or Cree woman who has navigated the different spaces of settler education, sometimes reluctantly and sometimes eagerly. The author engages the usage of her Cree Nisgaa Methodological Framework that is framed by protocol, mamatowisin, or engaging inner mindfulness, and reciprocity. The author makes and holds space for readers to journey with her, offering an opportunity to bear witness to the experiences of First Nation (Indigenous) education, from her positionality as a Cree woman. The author engages, embodies, and enacts ethical relationality throughout the chapter as it is her pedagogical hope that this chapter contributes to a collective space where Indigenous and non-Indigenous relationships can be forged with respect, relevance, relationality, and reciprocity on behalf of students everywhere.

This study investigates the transformation of the architect's role as portrayed in written texts by analyzing discursive practices concerning architectural education in Turkey between 1963 and 2000.

The research employs critical discourse analysis (CDA) to examine selected texts published in the Mimarlık journal, representing the Chamber of Architects of Turkey. By embracing M. Bakhtin's “dialogism” approach, it aspires to foster new discussions on architectural education and establishes a “dialogical landscape” showcasing various voices and arguments. The research supplements its methodology by mapping the dialogical landscape, illustrating the relationality of discursive practices.

The paper contends that alterations in the missions, goals, and priorities of the architectural discipline significantly impact architectural education. Rather than focusing on individual perspectives, the creation of new dialogical platforms, emphasizing the interplay of diverse and conflicting viewpoints, offers more comprehensive pathways to guide the future of architectural education.

Debates and conflicts regarding the architect's role are central to architectural education. This article offers a novel perspective on the history of architectural education in Turkey by analyzing shifts in the definition and role of the architect as expressed in the Mimarlık journal. By integrating the principles of dialogism into the study of educational discourses and revealing the relationality between material-discursive practices, it aims to enrich the discourse and contribute value to critical studies on architectural education.

This study aims to explore the strategies that service providers use to facilitate marketplace accessibility, and identify the key challenges in that process. The authors do so to develop a roadmap towards improved accessibility and disability inclusion in the marketplace.

The authors conducted eight semi-structured interviews with service providers (curators, visitor service coordinators and access managers) at museums who run access programmes for customers with visual impairment (VI), along with an embodied duo-ethnography of those programmes.

Service providers foster autonomous, embodied and social access. Resource constraints, safety concerns and exposed differences between customers compromise access. To overcome these challenges, service providers engage in three inclusionary strategies – informing, extending and sensitizing.

This service provider- and VI-focus present limitations. Future research should consider a poly-vocal approach that includes the experiences of numerous stakeholders to holistically advance marketplace accessibility; and apply the marketplace accessibility findings upon different disabilities in other marketplace contexts.

This study offers a roadmap for policymakers and service providers on: which types of access should and can be created; what challenges may be encountered; how to manage these challenges; and, thus, how to advance accessibility beyond regulations.

This study contributes a service provider perspective on marketplace accessibility that goes beyond removing “disabling” barriers towards creating opportunities for co-creation; an approach towards marketplace accessibility that fosters inclusiveness while considering the inherent challenges of that process; and an illustration of posthumanism’s empirical value in addressing issues of accessibility in the marketplace.

Existing conceptualizations of organizational learning focus on processes and structures while also acknowledging a social element, usually framed as bringing people together through formal structures. While much scholarship notes that school culture mediates organizational learning, culture is often relegated to the realm of context. Affective and relational components of organizational learning remain undertheorized. The authors argue that attending more closely to the relational component of organizational learning will offer new insights into the enactment of organizational learning in schools.

The study briefly discusses schools of thought regarding organizational learning. It also summarizes extant conceptualizations of school climate and culture, laying these alongside the sense of community (SOC) framework (McMillan and Chavis, 1986). Utilizing prior research, it illustrates the value of bringing this framework into conversation with theories of organizational learning in schools to enrich understandings of the conditions under which organizational learning occurs.

The authors suggest a conceptualization of relationality in organizational learning rooted in SOC, a conceptualization that is both broader than merely transactional interactions and more precise than that offered by extant notions of school culture and climate.

The relational perspective captured by SOC offers researchers new avenues to more fulsomely explore the ways that trust, belonging, caring and shared values facilitate organizational learning. A more thorough understanding of the role of relationality in organizational learning may provide answers to salient questions, including why some teachers go above and beyond to seek out opportunities and why some changes stay bounded within departments and substructures.

In keeping with the long-standing focus on cities and urbanism in sociology, the researchers in this volume contribute to our knowledge of children, youth, and the city. These scholars take up ideas connected to agency, belonging, citizenship, identity, participation, power, and relationality and explore both historical and contemporary ways children and youth co-construct, contribute to, are constructed by, navigate, negotiate, and resist their urban social worlds and urban relationships.

This is the concluding chapter of Researching Practices Across and Within Diverse Educational Sites: Onto-epistemological Considerations. In this chapter, we recall the primary purpose of the book as to examine what it is that we believe we do as a diverse group of researchers from Australia, Finland, Norway, and Canada in educational research, reflexively considering our researching practices and how projects ‘turn out’ as a consequence of these practices. Having met and worked together as a part of the pedagogy, education, and praxis (PEP) international network, our collaborations offer us an important intercultural and cross-cultural opportunity to consider our positionality and responsibilities as researchers to our participants and co-inquirers, and their communities. Sharing our projects reveals the affordances and challenges offered by various methodologies unique from and common across our projects but also reinforces the imperatives of relationality, respect, and reciprocity between researchers and the communities they serve. We leave the readers with a concept that builds upon the title of this book, that of axio-onto-epistemology, already in use in postcolonial and decolonial/Indigenous scholarship, but raised here as an open invitation for all educational researchers to consider in their researching praxis.

How do radical technological fields become naturalized and taken for granted? This is a fundamental question given both the positive and negative hype surrounding the emergence of many new technologies. In this chapter, we study the emergence of the US nanotechnology field, focusing on uncovering the mechanisms by which leaders of the National Nanotechnology Initiative managed hype and its concomitant legitimacy challenges which threatened the commercial viability of nanotechnology. Drawing on the cultural entrepreneurship literature at the interface of strategy and organization theory, we argue that the construction of a naturalizing frame – a frame that focuses attention and practice on mundane, “rationalized” activity – is key to legitimating a novel and uncertain technological field. Leveraging the insights from our case study, we further develop a staged process model of how a naturalizing frame may be constructed, thereby paving the way for a decrease in hype and the institutionalization of new technologies.

Our contribution to ISATT's 40th Anniversary Yearbook focusing on Studying Teaching and Teacher Education grows out of our experiences across time in diverse Lands/Place, situations, and relationships. The knowledge we center have grown through relationships and experiences of great violence and harm alongside experiences and relationships where we have experienced abiding commitments to wholeness and healing. Our individual and collective attentiveness to the spiritual dimensions in the stories we live, tell, retell, and relive about striving to live in good ways, in ethically relational ways, has connected us over time. Living alongside and thinking with one another has shaped our movements beyond the colonial and human-centric understandings of stories of/as experience and thinking with stories that often dominate in (research for) teacher education and development. Attending the spiritual dimensions of stories of experience expands the educative potential of thinking with stories. As humans who are composing lives as educators on Indigenous lands where the colonial project continues to be genocidal for Indigenous peoples and Lands/Place, attentiveness to the spiritual dimensions of experience feels imperative if the next generations of children and youth in schools, and adults in teacher education and development, are to experience these places as educative and non-violent, and as opening potential to interrupt the pervasive colonial narratives that continue to dominate.