Student Affairs Administration

Recognizing cognitive imperialism in the emerging postqualitative regime, we propose a hesitation, a perturbation to think the other-than-ness of the west. Asserting the postqualitative regime as west reinforces hegemonic epistemological violence; we look to the East and Africa-progenitors of the west-termed postqualitative regime and seek to privilege the ontoepistemologies from which these concepts were culturally (mis)appropriated. More specifically, we explore the southern African philosophy of Ubuntu and Taoism from the East to transgress west. These oft-western denigrated indigenous philosophical concepts embody the postqualitative conceptual (mis)appropriations of entanglement, the inseparability of ontology and epistemology (onto-epistemology), and an ontological positionality of immanence-interpenetration-impermanence. Re-conceptualizing the postqualitative regime, we offer a turn to non-western indigenous ontologies illuminating African and Eastern philosophies pregnant with multiple possibilities for living-thinking-being ourselves, postqualitative research, and the world anew. Interruption as invitation Postqualitative research (Lather & St. Pierre, 2013; St. Pierre, 2011, 2013) offers a critique of the positivist turn and the conventional humanist orientation in qualitative studies, and gestures toward poststructural and posthumanist inquiry. As an invitation to rethink how 'truth' is produced by the ontology and epistemology that underpin each method, postqualitative inquiry is sometimes described as the ontological turn in qualitative methodology. This ontological turn has been paralleled by the late twentieth-century development in continental philosophy, especially Foucault's historical genealogy, Derrida's semiotic deconstruction, Deleuze and Guattari's (2004) rhizomatic ontology, Guattari's (1989/2008) three ecologies, Butler's (1990/2006) theory of performativity, Barad's (2003) posthumanist queering, as well as the larger anthropological reflection on the crisis of representation (Clifford & Marcus, 1986). Foucault, Derrida, Deleuze, and others are recognizable signposts and provide a particular canon of theories in the critique of conventional methodology. The question(s) then becomes 'what (or whose) theories?' Taking up St. Pierre's (2014) proposal to 'be-do-live something different' (p. 4), we collectively question whether postqualitative inquiry might begin with philosophy-theories beyond the prevailing ARTICLE HISTORY

These women-my great-grandmother, grandmother, and mother-taught and continue to teach me everything worth knowing about life, about living with courage, growing with grace, and engaging with love all of the human family. My gratitude for them and of having been born of them overflows. iv ACKNOWLEDGMENTS There is a proverb that states, "I come as a one, but I stand as ten thousand." Truly, I come as a multitude of one, but I bring along with me everyone both living and dead who has loved me to this space/time, who has prayed me to this space/time, who has dreamt, thought, sacrificed, and hoped me to this space/time. I think on them all with gratitude and I carry themthe ten thousand-with me each and every day. I could not have begun or continued on this journey without the love and support of my family. My mother, grandmother (Grand), and sister Delisha who have been for me a constant support. Their love and encouragement pushes me beyond limits once thought impossible to surpass. I love them and they me with a depth and breadth that will surely breach the great divide of time. Thank you. To my mother, thank you for your sacrifice, for your love, and your courage. To my Grand, the rock of the Robinson clan, thank you for modeling for all of us the courage to be and live in the face insurmountable obstacles. Thank you for modeling humanity for meloving-kindness, compassion, forgiveness, courage, joy, acceptance, equality, and justice were learned at your feet. I am grateful for you and I thank you. To the Mays family, my great aunts Brenda and Laurie, the Brooks family, the Washington family, and all of my family and friends in Galveston-thank you.

While academic and student affairs partnership programs have been championed as a means to enhance undergraduate education, research documenting the characteristics of effective partnership programs is sparse. The Boyer Partnership Assessment Project is a qualitative examination of academic and student affairs partnership programs at 18, diverse institutions. This article identifies seven principles of good practice for creating and sustaining effective partnerships, and discusses the implications of these principles for higher education research and practice.

In the early 2000s, I (Becki) served as the lead faculty for the Iowa Governor' s Institute (IGI), a 2-week summer leadership program sponsored by the Belin-Blank Center at the University of Iowa. IGI (pronounced "Iggy") sought to expose nominated seventh and eighth graders from across the state to leadership education and, as a result, enhance the development of their leadership skills. We built our curriculum on the social change model of leadership development (Higher Education Research Institute, 1996) and, at the end of the second week, sent students home with a final reminder that, in the words of Mohandas Gandhi (Nair, 1996), their life was their message. We implored them to live it well. Although we focused on leadership for purposes of social change and sought to connect the curriculum to the students' daily experiences in school and student organizations, in hindsight, I do not think I fully grasped the potential for these seventh and eighth graders to create change in that moment. Rather, I believed we were preparing them for leadership and social action "in the future," once they were young adults. It was not until years later, when my own child was in the eighth grade and initiating social action, that I recognized this potential. As is often the case, our children teach us what we most need to learn. Now a graduating high school senior preparing to leave for college, my nearly adult child, Jackson, has taught me a great deal about the relationship between social action and leadership. The purpose of this chapter is to explore the meaning we make of these concepts and the relationship between them, both as student (Jackson) and as parent/educator (Becki). The chapter begins with extensive excerpts from one of many discussions we have had about leadership and activism, focusing in particular on Jackson' s explanations of his thoughts and experiences. It moves to examine