Collaborative Action Research Methodologies

en el que a través de una encuesta a una muestra de 1,675 estudiantes de los primeros semestres de licenciatura y bachillerato, se exploran 8 dimensiones comúnmente reportadas como problemáticas en la adolescencia: escuela, familia, pareja, compañeros, nutrición, adicciones, aspectos sexuales y emocionales Se reporta una alta incidencia de problemas asociados a la escuela, lógicos de esperar en ésta población, pero también se presentan problemas emocionales, alimentarios y familiares más frecuentes en las mujeres y problemas de adicciones, de pareja y sexuales más frecuentes en los varones. Se concluye que la orientación es considerada como un servicio de apoyo al estudiante que promueve o facilita el éxito en la escuela.

est consultante clinique à Dans la rue depuis 1997. Après des études en psychologie à l'Université de Montréal, elle a complété sa formation clinique au Service à la jeunesse de l'Institut de psychiatrie communautaire et familial de l'hôpital général juif de Montréal. « Les jeunes en difficulté : Une invitation à la créativité » « L'appel que nous venons d'entendre, c'est plutôt à l'humanité tout entière qu'il s'adresse. Mais à cet endroit, en ce moment, l'humanité c'est nous, que ça nous plaise ou non. » Vladimir, dans En attendant Godot de Samuel Beckett

Exhibit review of the redesign of the Northwest Coast Hall at the American Museum of Natural History, the museum's oldest gallery, built in 1899 under the direction of American anthropologist Franz Boas and updated in institutional collaboration with a group of consulting indigenous curators.

Children in a grade two/three classroom co-designed photographic images 1 of each other's important family objects to develop critical empathy and better understand their peers' home cultures. Why should we respect the diverse cultures and traditions within our community? W e asked this question to ourselves and a multigrade class of Grade two/three students, hoping to collaborate with them while engaging in literacy pedagogies that nurture critical empathy towards each other and each other's home cultures. The question above came from the Social Studies curriculum in the province of Ontario, Canada. We-a teacher-researcher, a doctoral student/ research assistant, and a literacy researcher-recognized the value of having children as collaborators in research and the opportunity to think and act about important matters (Buchholz et al., 2020; Laman & Henderson, 2019). We believe children can reflect on their lives and build cultural understanding towards social justice. Images and visuals like photographs permeate children's everyday lives (Stoilova et al., 2020). The teacher-researcher co-designed, with children, an arts-based critical literacy inquiry to interrogate and create photographic images. Critical empathy is used in this article as a way to describe taking action-learning that goes beyond individual reflection and leads to transformative practices that build connection and understanding of others. Over a period of 6 months, children examined family cultures and traditions by photographing an important family object. They co-edited and manipulated these photos (their own and their peers'), composed poems to describe and reflect on objects, and shared them with each other, school families, and online audiences. These processes of critical literacy in action, where children worked together and learned about each other, were ultimately processes of

Italia dall'inverno demografico a quello democratico. La riforma dell'accesso alla cittadinanza per la popolazione immigrata come policy costitutiva From demographic winter and social ageing to democratic backsliding. The obstructive Italian policy path about the extension of citizenship rights to the immigrant population

is a textile designer/researcher focusing on new processes and materials, existing and emerging technologies, smart fabrics,experimental textile printing, patterning, and surface design. She will complete her Ph.D. on digital laser-dyeing for polyester textiles in 2015. Faith Kane, John Tyrer, and George Weaver are academics based at Loughborough University in the fields of Textile Design, Optical Engineering, and Chemistry, respectively. Andrew Filarowski is Technical Director at the Society of Dyers and Colourists.

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Science teachers' emotional intelligence is an important motivational construct that shapes teacher effectiveness in the classroom. Teachers with a high level of emotional intelligence have been shown to be more resilient in their teaching and likely to try harder to help all students to reach their potential. Constructivism as a set of beliefs provides a model of cognition that leads directly to a method of teaching that, in turn, credits the student with the power to become an active learner. School science teachers' emotional intelligence put a positive impact on teachers’ positive attitude towards constructivist approach in teaching. The present study was conducted to inquire the present status of West Bengal school science teachers' emotional intelligence in advocating Constructivist approach in their teaching strategy and its relation with teacher emotional intelligence. TEII and CASST scales were administered on 836 randomly selected school science teachers for me...

Il documento propone attività introduttive per l’insegnamento della religione cattolica nella scuola, con l’obiettivo di favorire l’accoglienza, la conoscenza reciproca e la riflessione personale. Attraverso giochi, disegni e parole chiave, si stimola la partecipazione attiva degli studenti e si valorizza la dimensione relazionale dell’apprendimento. Un approccio educativo che coniuga metodo, contenuto e attenzione alla persona.

Uno de los objetivos que persigue la contabilidad es la obtención de información financiera, para ello será necesario ordenar cronológicamente las operaciones de una entidad ,además de analizarlas y registrarlas detalladamente en libros auxiliares como el libro diario, el cual contiene cargadas y abonadas las cuentas de activo, pasivo y capital, de acuerdo a las reglas del cargo y el abono y cumpliendo la teoría de la partida doble. One of the objectives of accounting is to obtain financial information, this will be sorted chronologically operations of an entity, in addition to testing and record ledgers as detailed in the journal, which contains charged and paid accounts assets, liabilities and capital, according to the rules of debit and the credit and fulfilling the theory of double entry.

The Nineveh Plain region of Northern Iraq is a site of ecological and cultural diversity. Between 2014 and 2017, the Islamic State of Iraq and Syria (ISIS), also known as Daesh, severely disrupted the region, resulting in community displacement, particularly for members of ethnic minority groups. This article highlights an ongoing multinational, multidisciplinary collaboration between botanists, ecologists, mental and public health specialists, sociologists, and anthropologists to foster cultural and ecological restoration among the Christian, Yezidi, Shabak, Turkman, and Kaka'i minority groups of the Plains. Members of these groups identified wild plant collection as an important cultural and economic practice and expressed a shared concern over the decreased access to wild plant resources. Researchers are partnering with local communities using engaged, decolonial methodologies to bring communities together around this shared interest in wild plants. Project activities include producing videos highlighting local plant knowledge, hosting workshops on using wild plants for art and textile design, offering trainings on herbal medicine, collecting recipes for a wild plant cookbook, and increasing awareness of the sustainable use of wild plants. Through collaborative knowledge production, this partnership aims to bring diverse stakeholders together around an interest in wild plants to promote cultural understanding and exchange.

University students in the social sciences primarily have learned theories and concepts but rarely have received guidance in personalizing the knowledge or applying knowledge in ways that develop new skills that enable them to contribute to society upon graduation. Students have been seeking to learn by engaging with interesting subject matter and skills applicable in today's world. University professors have not adequately responded to student preferences for more engaged learning that relates to their future careers. More models are needed that respond to the gap between student preferences, teacher deliverables, and society's labor needs. This paper presents one such model that engaged collaborative leaderful practices with 25 upper-class multicultural students in intercultural communication classrooms at a Hawaiian university. The class was designed with learning activities for students in small team research projects to examine organizational cultures, leadership, and teamwork. Within such a framework the students applied classroom theories into an actual workplace. The teacher's engagement in the preparation, implementation, and evaluation of the projects was led collaboratively with the students and their off-campus organizational representative leaders. These team research projects utilized ethnographic methods to investigate a company's artifacts, observations, and interviews for data to analyze its culture, leadership, and teams. The course design enabled the concurrent study of the effects of collaborative leaderful practices and processes. The data source for this study was the students' personal essays which were processed by content-analysis. Student findings were presented herein in five themes: (a) collaborative leadership practices; (b) organization culture research processes; (c) integrating theories and practice; (d) Hawaiian learning style; and (e) personal confidence for leadership roles in society. The study's results found that theory-grounded collaborative community projects can enhance students' motivation for learning about team and leadership development to strengthen their career opportunities. Student benefits included gains in motivation for learning, increased enthusiasm, and deeper engagement in learning processes. The results further demonstrated

Innovation has shifted from a differentiator to an organizational imperative. Yet many firms still evaluate innovation through narrow lenses such as patent counts or R&D spend, which fail to explain conversion efficiency, cultural readiness, and impact on customers and markets. This paper proposes a comprehensive Innovation Index-a composite, multidimensional measurement framework that integrates four pillars: Inputs (resources, capabilities, partnerships), Processes (idea-to-launch pipeline quality and speed), Outputs (tangible business results), and Culture & Leadership (behaviours and incentives that sustain innovation). We detail practical KPIs for each pillar, normalization and weighting methods, and governance routines that make the index auditable and repeatable. The paper further expands on collaborative research and inter-company global initiatives, clarifying when to partner, how to structure IP and benefit sharing, and how to avoid capability hollowing. It also examines the role of Professional Research Organizations (PROs) that deliver contract research and invention for client companies, with examples and an assessment of advantages and risks. A visual dashboard renders the composite score and pillar scores in an academic figure style for leadership reporting. The result is a pragmatic, adaptable system that allows organizations to benchmark, prioritize interventions, and link innovation work to strategy and financial outcomes-without losing sight of the cultural foundations that make innovation repeatable. The theory and actual practices have been presented together with concrete examples to understand the innovation process and how it can work.

à l'Université de Haifa (Israël) 1. Cercle 1 : L'identité de l'animateur affecte ses performances Les animateurs sont -bien évidemment -issus de milieux divers, certains appartenant à des groupes sociaux ou autres au sein de la communauté philosophique d'enquête, d'autres non. Lorsque les animateurs et les étudiants partagent le même cadre/statut social, les premiers s'identifient souvent (trop) à un groupe spécifique. Ce biais constitue un défi de taille, qui amène à se demander si les animateurs doivent divulguer leur appartenance à un groupe ou la garder privée. En effet, le choix de révéler ces détails peut être perçu comme un geste d'ouverture et d'accointance, perturbant ainsi les enfants d'autres groupes sociaux. Lorsque des animateurs adoptent des pratiques visant à examiner comment promouvoir des sociétés plus justes, équitables et égalitaires, ils cherchent à éviter de laisser leur identité neutraliser l'activité d'autres groupes au sein de la communauté. S'agissant de l'antiracisme quotidien dans les écoles, Mica Pollock (2008) suggère que les enseignants devraient toujours chercher à déterminer les moments où la relation à l'identité est utile aux élèves et ceux où elle est nuisible. Cette question est cruciale en ce qui concerne la divulgation de l'identité des animateurs, certains d'entre eux n'étant pas en mesure de garder leur identité privée en dehors de la communauté en raison de la couleur de leur peau ou des traits de leur visage. Par définition, les animateurs de communautés de recherche philosophique (CRP) travaillent dans un environnement pédagogique et éducatif non neutre, les écoles s'identifiant comme des « façonneurs d'identité » sous le couvert de la socialisation. Même lorsque le discours officiel de l'école parle de valeurs -égalité, respect, inclusion et acceptation -, c'est le discours émanant des terrains éducatifs qui régit la pratique scolaire, en cherchant à maintenir le statu quo par le biais des manuels, des messages délivrés par les éducateurs et les enseignants, des discussions de couloir et, bien sûr, les opinions que les élèves apportent de chez eux. Les animateurs se trouvent donc confrontés à un dilemme important. Bien qu'ils cherchent à instiller un discours antiraciste dans la communauté et à renforcer l'autonomie de l'Autre, ils n'ont pas de super- Page 1 Revue internationale de la didactique et des pratiques de la philosophie n°97 (07/2025) Revue internationale de la didactique et des pratiques de la philosophie n°97 (07/2025) Revue internationale de la didactique et des pratiques de la philosophie n°97 (07/2025

Este artículo aborda las problemáticas de representación en el cine contemporáneo, centrándose en cómo las posibilidades de narrar al "otro" se entrelazan con dinámicas de poder. Estas dinámicas a menudo condicionan las narrativas, perpetuando estereotipos y visiones distorsionadas. Ante esto, se propone el uso de la investigación etnográfica como una herramienta vital para desafiar y desmantelar estas estructuras hegemónicas.

Les jeunes musulmans issus de l'immigration en Occident se trouvent au coeur d'une zone de turbulences psychiques et culturelles d'une intensité singulière. Cet article propose une analyse clinique et transculturelle de la crise d'identité qui caractérise nombre de ces jeunes. Leur souffrance ne peut être réduite à un simple « conflit de générations » ou à des « difficultés d'intégration ». Il s'agit d'une lutte complexe pour la construction d'un soi authentique, pris en étau entre les injonctions d'une culture familiale souvent collective et religieuse, et les pressions d'une société d'accueil individualiste et séculière. L'article analyse d'abord le contexte sociologique de cette génération « entre-deux », en explorant la transmission intergénérationnelle et l'impact structurant de l'islamophobie. Il développe ensuite une lecture psychodynamique du conflit, en mobilisant les concepts de « double Surmoi » et de « troisième espace » (Homi Bhabha). Enfin, la discussion se concentre sur les pistes thérapeutiques concrètes, en insistant sur la posture du clinicien, le travail sur la filiation et la nécessité de faciliter l'émergence d'une identité hybride et résiliente.

This article examines Hong Kong’s food waste management through the concept of a ‘care continuum’ that spans from technologically-driven governance to community-embedded practices. Drawing on participatory action research with community initiatives and policy analysis, I narrate how divergent approaches to waste care materialize in urban contexts. Technocratic ‘auditing care’ operates through governance that privileges infrastructure development, centralized processing and audit-driven metrics while inadvertently undermining the ecological relations it aims to support. In contrast, community-based ‘embodying care’ transforms food waste from abstract ‘putrescible matter’ into companion materials with distinctive properties, developing contextually specific waste care relationships through tactile knowledge, contextual repair, and social exchange. Through the Day Day Waste-Wise action program in Hong Kong’s New Territories, I document how university students, restaurant workers, market vendors, and farmers collectively generate operational knowledge that addresses gaps in official waste systems through practical interventions and collaborative learning. By conceptualizing food waste management as a care continuum rather than merely a technical problem, we transform our understanding of both waste materiality and the social relationships enacted through its handling. The framework reveals how response-ability – the capacity to respond to waste challenges through contextually appropriate practices – emerges through the dynamic interplay of material encounters, social possibilities, and ethical responsiveness in action. The care continuum offers a policy framework that challenges the notion that ‘society is not prepared’ for waste management change, instead recognizing that preparing society requires engaging the full spectrum of waste care practices. This article is part of a special issue Re-creating Care as Mattering Practices.

ELF studies have long established itself as a solid field of inquiry much as a response to the pioneering work of scholars such as Jenkins (2000; 2007; 2009; 2015) and Seidlhofer (2001; 2005; 2011). Its ripple effect in the last decades is made present mainly among European scholars who have highly contributed to the consolidation of the area. By embracing the decolonial notion of epistemic pluralism (Sousa Santos, 2007; 2018), this paper wishes to turn knowledge production on ELF of the global South visible. In doing so, we present a brief state-of-the-art on recent ELF research in Brazil, followed by an analysis on how such theoretical framework echoes in the recently launched Brazilian National Common Core Curriculum (BNCC) (Brasil 2017). As a country deeply forged under colonialism, coloniality traces are still strongly present in Brazil. By departing from decolonial studies (Castro Gomez 2007; Quijano 2007; Mignolo 2000; 2007; 2009a; 2009b; Walsh 2018), the expression ELF feito...

The Nineveh Plain region of Northern Iraq is a site of ecological and cultural diversity. Between 2014 and 2017, the Islamic State of Iraq and Syria (ISIS), also known as Daesh, severely disrupted the region, resulting in community displacement, particularly for members of ethnic minority groups. This article highlights an ongoing multinational, multidisciplinary collaboration between botanists, ecologists, mental and public health specialists, sociologists, and anthropologists to foster cultural and ecological restoration among the Christian, Yezidi, Shabak, Turkman, and Kaka'i minority groups of the Plains. Members of these groups identified wild plant collection as an important cultural and economic practice and expressed a shared concern over the decreased access to wild plant resources. Researchers are partnering with local communities using engaged, decolonial methodologies to bring communities together around this shared interest in wild plants. Project activities include producing videos highlighting local plant knowledge, hosting workshops on using wild plants for art and textile design, offering trainings on herbal medicine, collecting recipes for a wild plant cookbook, and increasing awareness of the sustainable use of wild plants. Through collaborative knowledge production, this partnership aims to bring diverse stakeholders together around an interest in wild plants to promote cultural understanding and exchange.

What if I told you something that not many, if anyone, has ever told you directly? What if I told you that the fight for liberation from this system includes you, too? That we're not trying to erase you, we're trying to free you from a lie you were never supposed to question. The problem is, most people's messaging is terrible. Collective liberation is a framework that many people don't focus on. It's usually the part that most people who argue with you in the comment section forget to mention, or, don't know to mention it all. And that's by design. Because here's the truth most people never say out loud: Everyone is hurting. Some from what they've lived. Some from what they've inherited. And most from both. We're all carrying trauma, whether it's from the violence of our current conditions, the weight of our circumstances, or the grief passed down from generations who never got the chance to speak, cry, scream, or rest. Some of us were born into systems that targeted us. Others were born into systems that used us. Either way, none of us asked for this. None of us asked to be born into a society that profits off our pain. That normalizes our disconnection. That teaches us to numb ourselves instead of knowing ourselves. And the system responsible for that? Let's name it plainly: the system of white supremacy. Healing collectively leads to solidarity. The system doesn't want solidarity. It doesn't want curiosity. It doesn't want grief. It wants division. It wants fear. It wants us at each other's throats, while it continues to extract, dominate, and profit off our pain. It put our identity in racial boxes. Social constructs. And, we were told race was the most important thing of all, especially if you are born "white". The system needs people who identify as white to feel personally attacked every time racism is mentioned. The system needs Black, Brown, Indigenous, Asian, neurodivergent and queer communities to carry the burden of fixing what they didn't break. The system needs poor white people to hate poor Black people so they never realize they're both being exploited by the same machine. The system needs working-class communities fighting each other over scraps so they never look up and ask: Who took everything? That's the trap. And race, especially whiteness, is the bait. Because while you're defending your identity, the system is stealing your birthright. While you're avoiding conversations about race, the system is selling your labor and numbing your spirit. While you're caught up in guilt, shame, or defensiveness, the system is making sure you never reach healing, connection, or truth. This isn't a war between races. It's a war between truth and domination. Between memory and erasure. Between branding and belonging. And you, yes, you who identifies as white, are part of this fight, whether you realize it or not. But here's the good news: You don't have to perform or cling to the false identity of whiteness to have worth. You don't have to defend the system to prove you matter. You don't have to be afraid of this conversation. Because liberation is for all of us, but only if we're brave enough to tell the truth about how we've all been conditioned to forget what we really are: People. With grief. With ancestral culture. With ancestry. With ethnicity. With responsibility. With power to create a world we've never seen before. You weren't born white. You were born whole. Let's start there. I know the title of this article seems harsh. But let's dive in. This isn't an attack. This is a calling-in to see the whole picture that no one ever gave you. You didn't inherit whiteness. You inherited silence. Grief. Disconnection. Whiteness didn't preserve your historical roots. It made you forget you ever had them, or told you that whiteness existed since the dawn of time. For those who don't know, race is a social construct that was invented during early stage European Colonialism refined, perfected and turned into a racial caste system around the world by the 1600's. The system of white supremacy is not the same as identifying with the race of white. Racism, white supremacy, whiteness, it's all the same thing. I need you to hear me. It's all a system, not identity. It is the system that Europeans created to make white acceptable, supreme, and brown and black inferior. We aren't born believing this. We are conditioned by the system to believe it. The sad part is, we don't even get the choice. We're born into. We adopt the teachings of our parents who were also taught by their parents. It's a disastrous cycle. However, we have the power to stop it together. How many of our brothers and sisters reading this that identify as "white" are carrying the weight of racial trauma passed down by colonial ancestors, not just as guilt, but as unspoken shame? Shame that isn't always loud or visible, but lives in your body like a quiet virus. Not because you personally enslaved anyone. Not because you passed colonial legislation. But because you've been handed the silence your ancestors never faced. You've inherited the emotional debris of unaccounted-for harm. The kind that gets passed down not just through stories, but through nervous systems, survival behaviors, and psychological patterning. Here's what most people don't realize: your nervous system knows this, even if your conscious mind doesn't. This is why, when you lash out in frustration or exhaustion when hearing about racism, it's not because you're heartless or indifferent. It's not because you've "heard it too many times." It's because your nervous system is overloaded from the blame and hurt you don't know how to navigate. It's because you've been trained your whole life to carry the responsibility of a system you didn't build, were told to defend it, and not dismantle it. How do you react, viscerally, when you hear the words "racism," "white supremacy," or "colonial violence"? What happens in your body? Do you shut down? Get defensive? Go cold? Do you attack? Do you resort to degrading others in the moment because you're activated? Do you feel an instant need to say, "But I'm not like that" or "I wasn't there"? That is not just discomfort. That is a trauma response.

Existentialist healthcare ethics navigates the complex moral issues between individual autonomy, medical intervention, and the existential realities of human existence. The moral complexity arises from the tension between respecting patient autonomy and addressing the inherent uncertainties and limitations of medical care. Using the philosophical method of analysis, this study examines the moral implications of existential health ethics, highlighting its dimensions inherent in healthcare and decision-making. This study maintains that existential issues challenge both patients and healthcare providers, including freedom, illness, and responsibility, posed by the finitude of human life and suffering. The solution to these challenges lies in a nuanced approach to communicative action. It entails fostering open dialogue, honoring patient autonomy while also considering the broader existential concerns that underpin medical care. This would necessitate a shift towards a more holistic understanding of health that encompasses not only physical well-being but also the psychological, social, and existential dimensions of medical practice, fostering a more compassionate and patient-centered approach to care.

Sobrepasar los límites: hacia los estudios de las memorias sobre las violencias más allá de los conflictos armados Marco Tobón ocampo, Diana Gómez Cor r eal y Silv ia Romio Primera parte Tiempos de la memoria y sus expresiones materiales e inmateriales 61 Capítulo 1 Revivir lo derruido: patrimonialización y santificación de un poblado negro destruido (Chocó, Colombia) Anne-Mar ie Losonczy Instituciones, paz y desarrollo mas alla del conflicto.indd 9 11/04/23 5:26 p.m. 91 Capítulo 2 Pumpin por la Memoria: música y teatro escolar en la conmemoración de la masacre de Cayara R enzo Aroni Sulca 123 Capítulo 3 "Vi las cosas de mis antepasados y me curé": violencia y memoria en una colección etnográfica

El artículo propone que los conflictos legales en materia de pesca entre el pueblo cucapá y diversas instituciones del Estado mexicano pueden revisarse a la luz de las transformaciones históricas de la práctica pesquera y de la noción del territorio cucapá. Dichas transformaciones ocurren en el proceso en que los pescadores cucapás son incorporados a las dinámicas productivas nacionales sin tomar en cuenta los derechos-como el de la consulta-que tienen todos los pueblos indígenas. Palabras clave: 1. cucapás, 2. derechos indígenas, 3. pesca, 4. territorio, 5. leyes, 6. medio ambiente.

The role of ethical leadership for community college presidents is of concern (Anderson, Harbour, & Davies;, especially given the added pressure on community colleges to increase completion rates for student populations that have historically underperformed academically. In these times of increased scrutiny to produce more collegeeducated people ready to enter the workforce, college CEO's are facing a completion agenda climate that is rampant with financial constraints, greater demands from stakeholders, and governmental mandates. The purpose of this descriptive, multiple case study was to examine how community college presidents execute ethical leadership in responding to institutional policy implications stemming from the completion agenda. This study explored the ethical construct Achieving the Dream (ATD) community college presidents operationalized as they employed decision-making processes related to implementing completion agenda policies at their institutions. The findings revealed several themes that contribute to community college presidents' ethical leadership: accountably to stakeholders, advocacy for and validation of the community college mission and its students, transparency in decision-making and issues confronting the community college, and equity when dealing with students, the community and employees.

See all papers at: https://www.repository.cam.ac.uk/collections/1d0b664f-6db5-4ee3-bae4-7e10ea19e790

As the first of its kind, volume 39.2 of the Archaeological Review from Cambridge brings together Indigenous and non-Indigenous archaeologists, a bioarchaeologist, a museum curator and a community leader from Argentina, Australia, Brazil, Canada, South Africa and the USA to discuss the multiple forms of Indigenous Archaeology. From reconnecting with Ancestors, to conceptualising Indigenous relational archaeology, applying Indigenous ontologies, and approaching Cultural Resource Management Archaeology through anti-colonial lenses, Indigenous Archaeologies highlights the work that has been and needs to be done to centre Indigenous communities in archaeological research about their Ancestors.

1. Context: Aotearoa New Zealand's biosecurity system, shaped by colonial and bureaucratic structures, tends to prioritise competition and financial management over environmental outcomes and community involvement. Successful biodiversity protection requires more cooperative, inclusive practices that engage local and Indigenous communities. Despite policies promoting knowledge sharing and collaboration, practical implementation remains a challenge.
2. Approach: We took an action research approach, involving iterative cycles of inquiry, reflection and refinement to explore inclusive biosecurity practices. Through interviews and co-analysis sessions with biosecurity professionals, including Māori researchers, we identified challenges and opportunities for integrating diverse knowledge systems. By synthesising empirical insights with theoretical frameworks, we co-developed practical tools to address these challenges and promote more collaborative approaches in biosecurity research, policy and practice.
3. Findings: We identified six dimensions of collective praxis to support those within the biosecurity system to work in a more inclusive, respectful, pluralistic and regenerative manner.
4. Synthesis and application of findings: To help practitioners reimagine their work practices, we developed a rubric with reflective prompts and gave it a more convenient and user-oriented format as a set of cards. These tools were designed to spark critical thinking and facilitate individual and collective self-assessment and priority setting (when used as a planning device). These support devices are intended for people working at the nexus between different knowledge systems. They were designed to help people with diverse cultural, disciplinary and professional backgrounds work better together and critically reflect on everyday practices that marginalise, discredit or disempower ways of knowing and doing that differ from mainstream scientific biosecurity.
5. Conclusion: This action research contributes towards decolonisation of the broader research culture, biosecurity system and biodiversity protection goals. The process is also valuable in adapting to changing contexts and highlights the power of reflection in reframing practices across a wide range of situations, beyond biosecurity, to foster collaboration and ensure more equitable decision-making.

This article offers a critical methodological reflection on the use of poetry workshops in migration research, positioning them as empowering, ethically complex, yet powerful research tools for studying migrant experience. While arts-based methods have gained momentum, their application often lacks critical reflexivity regarding their benefits, challenges, and interdisciplinary potential. Drawing on implementing and designing over 50 poetry workshops facilitated by the author across Bosnian/Yugoslav, U.S., and U.K. diaspora contexts, this paper employs an autoethnographic and participatory lens to explore the workshops' dual role as sites of empowerment and tools for epistemic transformation. Beyond examining their use in participatory action research (PAR), the paper highlights how poetry workshops can serve as interdisciplinary research tools that capture not only emotional and narrative dimensions of displacement but also spatial and material aspects of migrant experience. In doing so, the paper contributes to a broader rethinking of qualitative migration research by integrating methods from the social-oriented to spatial-oriented disciplines. Ultimately, it calls for a shift from viewing poetry as an extractive technique to embracing it as a reflexive, practical research method, capable of producing richly layered, interdisciplinary knowledge about transnational migrant lives.

Drawing from the experiences of researchers associated with feminist disability studies, this article reflects on care as an ethical foundation in the processes of academic knowledge production. In a qualitative study using a constructivist grounded theory approach, we analysed interviews and identified key points of reflection that reveal interactions aimed at building communities and alliances within and beyond academia. A model of thinking about care as an ethic oriented towards reshaping the relationships with participants in academic studies is advanced. In this context, certain feminist research practices are highlighted, aimed at redistributing power in these processes.

El texto es una invitación para las y los investigadores de incorporar las fuentes audiovisuales a sus trabajos de investigación antropológicos, históricos y etnohistóricos. Es una propuesta metodológica que parte de la experiencia en la incorporación de este tipo de materiales, los cuales complementan nuestro quehacer.

This article explores the significance of prototyping methodologies in participatory design projects, with a focus on the European Fund research project SMOTIES. This project involves a consortium of 10 partners who developed tools to establish a shared methodology for co-designing with local community groups. The primary goal is to help small, remote areas preserve their heritage, culture, and identity, fostering pride and motivating these communities to envision sustainable futures. The importance of prototyping in participatory design is based on understanding the evolving socioeconomic landscape and the need for innovative solutions. Prototyping is not just a phase in the design process; it is a strategic endeavor for risk mitigation and a catalyst for sustainable social change. Within this framework, the article presents three different Prototyping Studios with specific tools that helped researchers in three different locations and contexts to develop and implement the wishes of their local communities.

THE CULT OF MEMORY: ETHICS AND AESTHETICS.
Memory is the human capacity to evoke, reconstruct, and reproduce the past. Memory remains intimately linked to identity: it allows us to know who “we” are, but also who “the others” are. The memory of power has erected emphatic monuments, some still proudly present in public squares, while many others have been forgotten or even demolished as their content and forms have been repudiated. The power of memory has been used by totalitarian regimes of all times and places, which have understood that the most tenacious and systematic way to annihilate a culture is precisely to erase its memories completely.
This book reflects on the cult of memory, on the ethics and aesthetics of memory. The transformations that have occurred in universal consciousness lead us to observe the changes experienced in the art of remembrance, which have brought about a complete inversion of categories: today, the counter-monument is proposed in place of the monument; the anti-heroic instead of the heroic; trauma and oppression are invoked rather than the celebration of victory and glory; and recognition of victims arises in opposition to the glorification of heroes. These substantial changes in the culture of memory are especially evident in societies transitioning from dictatorships to democratic systems, or in places subjected to armed conflict, war, or violations of human rights. Yet this is also a process affecting the old continents, immersed in the languid yawn of their consolidated democracies. Thus, we can see how memory is a living, changing, and elusive substance, which often provokes conflicting reactions, ranging from identification and exaltation of memory to its oblivion or even its iconoclastic destruction.

EL CULTO A LA MEMORIA. ÉTICA Y ESTÉTICA
La memoria es la capacidad humana para evocar, reconstruir y reproducir el pasado. La memoria permanece íntimamente unida a la identidad: nos permite conocer quiénes somos "nosotros", pero también quiénes son "los otros". La memoria del poder ha erigido enfáticos monumentos, algunos todavía orgullosamente presentes en plazas públicas, mientras que otros muchos han sido olvidados o incluso demolidos al repudiarse sus contenidos y sus formas. El poder de la memoria ha sido utilizado por los regímenes totalitarios de todos los tiempos y lugares que han entendido que la forma más tenaz y sistemática de aniquilar a una cultura es precisamente borrar por completo sus recuerdos. En este libro se reflexiona sobre el culto a la memoria, sobre la ética y la estética de la memoria. Las transformaciones sucedidas en la conciencia universal nos llevarán a constatar los cambios experimentados en el arte de la rememoración que han provocado una total inversión de categorías: frente al monumento se propone hoy el contramonumento; frente a lo heroico, lo antiheroico; frente a la celebración de la victoria y la gloria se invoca el trauma y la opresión; frente a la glorificación de los héroes se alza el reconocimiento a las víctimas. Estos sustanciales cambios en la cultura de la memoria se detectan especialmente en sociedades que realizan tránsitos de dictaduras a sistemas democráticos o en lugares sometidos a conflictos armados, guerras o vulneraciones de los derechos humanos. Pero es un proceso que también afecta a los viejos continentes sumidos en el lánguido bostezo de sus democracias consolidadas. Así podremos comprobar cómo la memoria es una sustancia viva, cambiante y fugitiva que muchas veces provoca reacciones encontradas que oscilan desde la identificacióny la exaltación de la memoria hasta su olvido o incluso su destrucción iconoclasta.

For at least 150 years, activists have talked about movements as involving three kinds of activity: agitation (getting people to agree that something is unjust or otherwise wrong and that they should take action around it), education (once participants have got to that point of taking action, exploring why a problem persists, what social structures need to be changed and what interests need to be confronted to resolve it) and organisation (bringing people together in effective ways to bring the kind of pressure that is needed to actually resolve the issue). As this suggests, most people's engagement with movements starts from their own response to the issues, agitating to convince others, and educating themselves or others around the issues. Thinking about the movement itself may come a lot later, particularly if people are not familiar with other organisations or movements and take a particular way of organising for granted. Sometimes it is only the experience of defeat or failure -a particular organising approach not working -or of becoming involved in a different struggle or group that sparks reflection about organisation; in other words, about movements themselves. Movements have a long history of discussing these challenges, sometimes in critical conversations between different organisations and attempts to form alliances between different movements, sometimes in internal debates and conflicts over what strategy to adopt. The more democratic -and the more significant -a movement is, the more it is likely to be a space of reflection, conversation and argument about questions such as these: • What are we actually doing well, and what are we doing badly? • Is what we are doing working? • What direction is it taking us in, and is this where we want to go? • Do we have other possible options? These start as practice-oriented questions, but inevitably bring in theoretical and political dimensions. Reflective activists also find themselves reading movement history, talking to activists from other movements, trying to find out about movements in other countries or regions as a way of trying to make sense of their own situation; and of course reading movement theory of various kinds that argues for particular ways of doing things, or particular understandings of the world that movements exist in. These may be comparative or theoretical perspectives, but activists read them to reflect on and potentially change their own practice.

En un panorama de convergencia mediática, innovación tecnológica y
experimentación digital, el documental forma parte del ecosistema mediático que modifica la configuración de la representación tradicional de los medios hegemónicos en lo que respecta al control de la creación y difusión de contenidos. Este texto examina las formas en que la práctica documental evoluciona y deviene un espacio común y abierto ligado a las redes y a los movimientos sociales.
El objetivo de este estudio es explorar el documental participativo en el contexto de la cultura digital y su utilización como herramienta para  promover, liderar o acoger procesos y acciones encaminadas a la transformación social. El documental de intervención social y activista se ve atravesado por la condición de las narrativas postmedia y las características del sistema híbrido mediático en el que se encuentra. Siguiendo con la producción académica hasta el momento, pretendemos aportar y avanzar en el campo teórico sobre las implicaciones de las nuevas prácticas documentales en su articulación con las tecnologías digitales propias de los últimos veinte años.

Dit essay onderzoekt de onvermijdelijke rol van tegenslag, weerstand en falen op de weg naar effectieve professionaliteit. Vertrekkend vanuit de psychologische fundamenten van veerkracht, wordt een analyse gemaakt van hoe jonge academici en professionals kunnen omgaan met de druk en de mislukkingen die inherent zijn aan een ambitieus leertraject. Concepten als de 'growth mindset' en de waarde van falen als cruciale informatiebron worden verkend als tegenwicht voor de heersende prestatiecultuur en de angst voor imperfectie. Het betoog laat zien dat het herpakken van de eigen kracht na een tegenslag geen kwestie is van louter doorzettingsvermogen, maar van een gestructureerde en reflectieve aanpak. Subtiel wordt een methodologisch raamwerk geïntroduceerd dat deze omslag van reactief herstel naar proactieve groei faciliteert. Het hoofdstuk mondt uit in concrete aanbevelingen die de lezer handvatten bieden om mislukkingen niet te zien als eindpunten, maar als de essentiële brandstof voor een dieper inzicht en een robuustere, duurzame handelingskracht.

The Smithsonian Institution's (SI) National Museum of Natural History (NMNH) and the National Museum of the American Indian (NMAI) together sent 600 Alaska Native objects on long-term loan to the Alaska branch of the NMNH Arctic Studies Center (ASC), housed in the Anchorage Museum of History and Culture. The exhibit development, unique design and conservation processes for this exhibit were driven by a commitment on the part of curators, conservators, and exhibit designers to provide greater access to collections for Alaska Native people. This responsibility to Native constituencies meant that culturally appropriate treatment and presentation of objects along with extensive and reliable accompanying documentation were critically important. In order to achieve a deeper understanding of these diverse collections, an integrated approach to conservation was needed. First employed in the early 1990s at the Museum of Indian Arts and Culture (MIAC) in Santa Fe, NM and later at museums such as NMAI, this approach to conservation seeks to contextualize collections in terms of their cultural and museum histories, in collaboration with source community members and other experts. This methodology was further developed and expanded during the Alaska project, the conservation team forming multiple partnerships within and without the SI, and included Alaska Native cultural experts, NMNH scientistss, ethnologists, Museum Conservation Institute scientists and others. The Alaska project has served as a model for subsequent interdisciplinary projects as described in three case studies, each of which demonstrates themes carried over from the project: a commitment to greater access to collections for Native constituencies; the recognition of extensive expertise and cultural prerogative in Native communities; the continuity of materials used over millennia, which carry tangible and intangible cultural meaning and practice from ancestral to contemporary contexts; and the subsequent need for an interdisciplinary and collaborative approach to conservation.

Mass Communicator has been conceived as an international journal of communication studies with the avowed objectives of stimulating research in communication studies in Indian academia of international level as also to publish research carried out abroad to serve as a window on the multi-dimensional aspects of media and communication research in countries beyond the Indian borders. To this end, the journal is a platform for the publication of outcomes of new and innovative thinking in the subject/profession that follow not only the rigours of academic research methodology but also non-conventional modes of expression such as perspectives and opinion, which often come from media and communication practitioners, be those journalists or development communicators self-interrogating their profession. The scope of research published in the journal is deliberately kept open-ended to facilitate an osmotic interchange of ideas across disciplines with a bearing on media and communication theory. Views and factual claims expressed in individual contributions are personal to the respective contributors and are not necessarily endorsed by the editors, their advisors, or the publishers of the journal.