As a black South African student from a disadvantaged background, my journey through doctoral studies at a historically white university revealed the complex, simultaneous dynamics of humanising and dehumanising processes within supervisory relationships. This autoethnography examines how supervisory relationships operate within contested institutional terrain, challenging linear transformation narratives through Ubuntu philosophy and Kronenberg’s humanisation-dehumanisation continuum. Through analysing 25 of my personal diary entries spanning four years of my doctoral degree, I trace five interconnected themes that reflect the negotiation of contradictory institutional dynamics within academic spaces. The findings reveal how spatial negotiations, epistemic tensions and institutional fragmentation coexisted with authentic mentorship, safe space creation and strategic agency development. Rather than a linear movement from exclusion to inclusion, I experienced ongoing navigation of spaces marked by constraint and the possibility for agency. My supervisors’ humanising practices operated within rather than external to colonial structures. This supervision exemplified Ubuntu’s relational ontology where authentic relationships emerge through rather than despite contradiction and tension, enabling strategic navigation of institutional contradictions through accumulated relational practices. Contribution: This autoethnography illustrates how supervisory relationships function as contested spaces where humanising and dehumanising processes operate simultaneously. The study reveals how Ubuntu’s recognition of relational complexity enables strategic agency development within historically white institutions through interpersonal practices that create micro-sites of care within persistently harmful structures. It offers practical insights for trauma-informed supervision while acknowledging that transformative relationships provide tactical resistance rather than systemic transformation, contributing to broader decolonial efforts through accumulated acts of humanising praxis.

During Olinda’s street carnival in the state of Pernambuco located in the northeastern region of Brazil, the streets overflow with energetic crowds that move to the rhythm of trombones and clarinets playing songs familiar to most of the crowd members. The party is formed primarily of people gathered in groups known as blocos or troças that parade through the streets listening to the sound of frevo brass bands. Over four days, these groups attract thousands of revelers who gather on the slopes of Cidade Alta to celebrate a tradition of uninterrupted fun. Considering this diverse and enthusiastic environment, this article analyzes four feminist blocos: Sambadeiras, Bloco da Diversidade, Vacas Profanas, and Quem Cola Entra. They intend to create a safe space so that women (cisgender or transgender) and other people who form part of the LGBTQIAPN+ community can resist patriarchy, show their bodies, and express their sexual desires without fearing retaliation or judgment, thus reclaiming public spaces for themselves. Through participant observation and engagement with these blocos, this article analyzes how revelers reclaim sexuality and nudity by exploring them in political ways. With the creation of spaces that contest the colonial structure that rules society’s bodies, genders, and sexualities, carnival proves to be a period for new experiences when it comes to self-exploration, self-knowledge, and freedom. Using body-territory theory, this article contemplates the meaning of carnival joy as political activism, as a protest for bodily autonomy and desire, and as a means of reclaiming sexual freedom.

ABSTRACT This article argues that globalization has fundamentally reshaped the concept of diaspora, especially for Sikhs, by complicating identity, memory, and belonging. Using historical episodes, it shows how diaspora is both produced by and resists colonial and nationalist power structures, creating new transnational identities. It contends that contemporary diasporic Sikh identity is marked by hybridity, religious continuity, and a struggle for distinct recognition, challenging assimilation into broader Indian or South Asian categories amid the shifting paradigms of multiculturalism and interculturalism.

Philosophical and pedagogical discourses in Latin America are systematically challenged by the worldviews and alternative education systems of Indigenous peoples. These cultures have promoted the development and revaluation of ancestral knowledge based on the principles of reciprocity, balance, respect for nature, and colonialism. These configurations have challenged the colonial structures of domination that have prescribed knowledge. From a decolonial perspective, this paper investigates access to Indigenous identities among indigenous communities in the Bolivian highlands, focusing on the educational communities of the municipality of Guaqui, Ingavi province, La Paz department. Furthermore, the research combines literary criticism with community dialogue circles, intercultural collaborative workshops, and, at the same time, the connection with various educational and social actors.

Pain and healthcare inequities persist as consequences of early colonial practices, which plague pain and health-related research today. Colonialism negatively contributes to known inequities among vulnerable marginalized communities. Scientists control overall study design and who participates in research, continuing colonial power practices. Past ethical shortcomings have fostered mistrust in communities. The model proposed advocates for decolonizing pain and health-related research to create shared understandings and collaborations to restore trust. By acknowledging the past, scientists can move from colonial structures and biases to promote integrity and trust. Centering the focus on equity allows for improved pain and health outcomes.

The contestation of colonial structures: The case of female solo travelers

Adopting a postcolonial ecofeminist framework, this paper explores Linda Hogan’s Solar Storms (1995), which makes a significant contribution to Native American literature, to investigate the intersections of environmental exploitation, Indigenous resistance, and women’s agency, while highlighting the novel’s recognition of Indigenous knowledge systems, its narration of collective trauma and healing, and its articulation of the intricate relationship between women and nature. First of all, this article examines the theoretical background of postcolonial theory and ecofeminist approaches that rely on the views of various thinkers and scholars in the relevant literature. Thus, it provides a rich background for the analysis of the novel. The novel’s political critique of colonialism and its legacy forms of domination, as well as the combined exploitation of land, animals, and Indigenous communities, especially women, are discussed in the context of ecological destruction and the strategies of resistance developed by native peoples against such destruction. Hogan offers the resistance practices that these communities have adopted against Eurocentric, anthropocentric, and patriarchal ideologies through the preservation of ecological wisdom, collective solidarity, and cultural healing processes. Furthermore, this study analyses how the novel, which is based on historical events such as the James Bay hydroelectric project, situates female characters such as Angel, Bush, and Dora-Rouge in the context of environmental activism, cultural resistance and feminist struggle. In conclusion, this work aims to prove that Solar Storms can be interpreted through a postcolonial ecofeminist lens in terms of its exposure of the interconnections between environmental degradation, cultural erosion, and the marginalization of Native American women, as well as its affirmation of Indigenous ecological knowledge and resistance to anthropocentric colonial structures.

The fire ant Solenopsis invicta is characterized by aggressive behavior and exceptional invasive capabilities, rendering conventional control methods largely ineffective. Here, we consider homing suppression gene drive in fire ants by developing a spatially explicit model that incorporates both monogyne and polygyne colonies. Ants may present unique challenges for gene drive due to their colony structure and haplodiploidy. Results show that after an extended period of time, gene drive effectively eliminates polygyne colonies, but monogyne populations can persist at low level. Though standard suppression drives in haplodiploids have reduced power, new dominant-sterile resistance or two-target strategies, as well as drives that affect the colony structure, can restore high suppressive capability. Interspecific competition can also exert a positive effect on gene drive suppression, especially if released during an initial invasion, enabling native ants to successfully recolonize their original habitats. Further, we identified several gRNA targets in conserved female fertility genes that may support efficient, low-resistance suppression drive designs. Overall, we conclude that while gene drive in fire ants may take place over extended time scales, its long-term results, even with imperfect efficiency, are promising.

<i>This manuscript presents a profoundly personal account from a non-Indigenous scholar engaged in community-based participatory action research with Indigenous cultural immersion teachers and their students. Grounded in critical Indigenous research methodologies and conveyed through narrative portraiture, the study explores how educators cultivate critical Indigenous consciousness within Culturally Based Education. Anchored in land-based learning and critical pedagogy, the cultural immersion program reviewed for this study reflects the ideals of honoring educational sovereignty for Indigenous communities. Educator and student testimonies reveal how such practices challenge colonial structures and affirm educational sovereignty. The research confirms that culturally relevant classrooms not only empower Indigenous youth but also lead to measurable academic growth while honoring Indigenous ways of knowing and being. This narrative portrait advances qualitative inquiry by illustrating how funds of knowledge contribute to positioning critical Indigenous consciousness to address an identity paradox.</i>

CRISPR–Cas systems provide adaptive immunity by integrating short DNA fragments from mobile genetic elements into host arrays. While the core biochemical mechanism of adaptation is well defined, its modulation by physiological contexts is less well understood. Here, we present a visual papillation assay that enables single-colony detection of CRISPR–Cas adaptation in Escherichia coli. Spacer acquisition restores the reading frame of a disrupted lacZ gene, forming blue papillae on lactose X-gal plates. The assay is semi-quantitative, highly sensitive, capable of detecting single events among 109 cells, and responds predictably to Cas1–Cas2 expression levels. Spacer mapping revealed a major shift in source bias: in liquid culture, 64% of spacers were plasmid-derived, but on solid medium this dropped to ∼9%. Adjusting inducer concentration to match liquid conditions did not restore plasmid bias, indicating a physiological basis linked to colony growth. Accounting for the molar excess of chromosomal DNA, the 9% plasmid share reflects near-neutral DNA source sampling rather than plasmid overrepresentation. These findings suggest that the spatial and metabolic structure of colonies strongly shapes the adaptation landscape. The assay provides a scalable platform for dissecting condition-specific features of CRISPR–Cas adaptation, including spacer origin, sequence features, and growth context.

Heliolitids (Heliolitina, Tabulata) are one of the few groups of Paleozoic corals exhibiting a plocoid form of the corallum, indicative of a relatively high level of colony integration. The difference in the spacing of individual corallites within their plocoid colonies (measured in corallites per cm2) has been broadly used as one of the main characteristics for distinguishing between heliolitid taxa. In the present study, corallite spacing was analysed in three coral species: Propora tubulata and Heliolites spongodes from the Silurian of Gotland, and H. porosus from the Devonian of Morocco. This study aims to offer a new perspective on the usefulness of corallite spacing in heliolitids as a characteristic for the purpose of taxonomic, palaeoecological, and evolutionary analyses. Additionally, a new measure of this trait, corallites per (10d)2, is proposed, in order to facilitate more direct comparisons of corallite spacing despite intra- and interspecific differences. Observations on P. tubulata and H. porosus show that their corallite spacing was adaptable. The adaptability of offset insertion in heliolitids was likely advantageous and could be the reason behind the evolutionary convergence between them and the modern octocoral Heliopora coerulea, which develops a very similar colony structure.

This paper examines the intersection of Jungian analytical psychology and postcolonial literature through a comparison between Chinua Achebe’s Things Fall Apart and Arundhati Roy’s The God of Small Things. Though numerous Jungian literary analyses study individual psychological growth or the process of individuation, this analysis focuses on the collective shadow—a repository of suppressed cultural trauma, taboo, and violence evident in postcolonial psyches. Relying on Carl Jung’s model of the unconscious, especially the shadow archetype, the study evaluates how these novels portray the externalization and internalization of identity disintegration and cultural subjugation brought about by colonialism, patriarchy, and gender and caste segregation. The paper compares the two texts to expose how individuals like Okonkwo, Velutha, and Ammu are metaphors for repressed contents present inside their respective societies, which are either cast out or destroyed only to uphold their weak social structures. Achebe’s text indicates how patriarchal and colonial structures ruin original native identity. Likewise, Roy’s text showcases how distressing the wicked silencing of agency, dissent, and love created by the caste and gender biases can be. This paper addresses a substantial research gap and employs Jungian psychology to mirror sociocultural despotism in the two novels and highlights the adverse psychic impacts of empire. The analysis echoes the necessity of using psychological contexts to analyze postcolonial literary texts for a better comprehension of cultural and personal identities.

In this article, I analyse why the ongoing genocide in Gaza is a feminist issue. I reflect on the term ‘reproductive genocide’ as defined by the Palestinian Feminist Collective and situate how genocidal violence is gendered, while remaining critical of the ways in which gender is deployed to essentialise oppression. I explore how colonial, imperialist feminists use the discursive strategy of purplewashing and deploy notions of gender to justify genocide. I locate my analysis in Third World feminist frameworks which understand how colonial structures use heteropatriarchy and sexual violence as part of their conquest of Indigenous people. I draw from Black, Indigenous, transnational, Third World, Palestinian and inter/national feminisms that insist on remembering decolonisation and re-indigenisation. I conclude by centring calls by Palestinian feminists in Gaza themselves, including Gazan feminists calling for an international strike on Women’s Day, arguing that they embody an intersecting critique of capitalism, colonialism, patriarchy and state violence simultaneously that insists on remembrance and reindigenisation.

Abstract This article examines debates about the future of health coordination between French African colonies in the era of decolonisation. These debates illuminate tensions over the future of French doctors in Africa, the role of international organisations, and the meaning of colonial borders for public health. In the late 1950s, French officials sought to reformulate inter-territorial colonial medical structures in a way that could be sustained with African independence, resulting by the 1960s in the creation of new West and Central African regional health organisations. Newly appointed African health ministers supported these organisations for various reasons, including sharing costs of medical infrastructure and the idea of a French debt that could be addressed through technical assistance. Both French and African health officials in turn naturalised the idea of post-colonial health coordination between former French colonies, regardless of shared borders with other African states. Both French and African health officials used the rhetoric of “disease knows no borders” to engage in a process of health “region-making,” although the outcome was health coordination rooted less in epidemiological realities than colonial histories. Late colonialism catalysed change in public health and medicine that mirrored broader political developments but also produced distinct discourses, agendas, and institutions.

The article explores how colonial structures have permeated the Colombian educational system and consolidated a colonial, racist and traditional education that reproduces exclusionary and discriminatory logics towards diversity. From this perspective, it reflects on three issues that serve as disruptive bets on decolonization, dignity and social justice, since they respond politically and pedagogically to weave a more equitable and inclusive education and society: the first is ethno-education, understood as an ethno-political project and an educational policy; the second is university ethno-education, which translates as the emergence of bachelor’s degree programs in ethno-education; and finally, intercultural education, which is performed by ethno-educators based on the principles and foundations of ethno-education. This reflective article proposes that ethno-educators are transcending ethno-education towards intercultural education, since the former has a regulatory framework that restricts its execution in more diverse contexts. Therefore, the teacher training of ethno-educators is pertinent to address other types of diversity and identities that cross ethno-cultural-linguistic barriers and embrace other ways of being of students. Here the importance of pedagogies of recognition and memory for intercultural dialogue is highlighted with the purpose of rethinking the school as a space free of racism and discrimination, capable of leading processes of social transformation.

This article explores and analyzes the intersections between gender, “race”, class, and territory in the curricula of three teacher training programs at three public higher education institutions (HEIs) in Argentina, Brazil, and Colombia. To do so, it examines how these intersections are addressed in the curricula and the implications this has for teacher training. It also seeks to make visible counter-hegemonic curricular practices that are being implemented and that propose reinterpretations that challenge Eurocentrism and epistemic injustice within the curricula. This research, framed within the sociology of education and ethno-racial studies, from an intersectional perspective, was developed with a qualitative and sociocritical approach. Among its findings, it points out that, beyond the small advances that intercultural and anti-racism debates have generated in universities, colonial, racialized, sexist, and hierarchical structures are entrenched in the curricula of the teacher training programs under study, which undoubtedly has an impact on the reproduction of the inequalities that affect Afro-descendants. This study also identified counter-hegemonic curricular practices that dispute and propose diverse interpretations within the curricula, understanding curriculum as a contested field and as a space for negotiation “between what is imposed and what is practiced” (Finocchio, 2016).

This paper reconceptualises human rights as an epistemic practice embedded within the criminal legal system, and argues that the apparent universality of rights conceals historically specific lineages, linguistic hegemony, and colonial structures. We situate contemporary rights discourse within dual intellectual traditions, trace their political constitution through key historical moments, and examine how postcolonial actors have contested and instrumentalised rights language. Drawing on critical theory and decolonial critiques, we demonstrate how procedural formality in adversarial systems produces substantive gaps for marginalised populations. Comparative analyses from various jurisdictions reveal both the contingent realisation of rights and the risks of epistemic capture. The argument culminates in practical recommendations: reformed legal education, pluralist institutional design, decentralised norm-making, and empirically grounded dialogue between stakeholders. By insisting on a plural, context-sensitive epistemology, this paper advances a framework for recontextualising human rights so that criminal legal systems can better realise dignity, equality, and justice in postcolonial societies.

This series of four uniquely designed presentations, consisting of two scholarly papers, a panel, and an interactive teaching engagement, provide synergy to both the 2025 ALISE Conference theme and the Innovative Pedagogy Special Interest Groups’s focus. Presenters offer dynamic vantage points to topics such as: Critical Discourse Analysis of Latine Identity Representation; Compassion Fatigue related to Pedagogy of Care; Community Archival Partnerships as Cultural Heritage Social Justice; and a Critical Race Storytelling Approach to Decolonize Library History Courses. Collectively the session meets at the intersection of information, innovation, compassion, and decolonization. Presentation 1 (Panel): Using Big Data to Redefine Identity: Challenging Deficit-Based Language Models in LIS Research Presenters: Michelle Rosquillo, North Carolina Central University; Odelys Morales Sierra, University of North Carolina at Greensboro; Ryan Smiley, University of North Carolina at Greensboro; Dr. LaTesha Velez, University of North Carolina at Greensboro This panel presents how Latine identities are represented in LIS research using big data analytics, critical discourse analysis, and ontological mapping. By identifying deficit vs. asset-based narratives, this study highlights biases in LIS literature and proposes culturally sustaining approaches to integrating Latine perspectives into LIS education. Through an examination of how colonial knowledge structures have shaped LIS discourse, the project interrogates entrenched narratives and offers strategies to center Latine knowledge systems. This presentation will showcase bibliometric trends and discourse patterns with the goal of providing actionable strategies for LIS educators, researchers, and practitioners seeking to foster representative information environments. Presentation 2 (Paper): The Paradox of Pedagogy of Care for Group Work in Asynchronous Courses Presenters: J.M. Shalani Dilinika, University of Pittsburgh; Africa S. Hands, University at Buffalo; Marcia Rapchak, University of Pittsburgh This paper presentation will explore how a pedagogy of care framework can be a decolonizing approach to group work in asynchronous, online courses. Using recent experiences of instructing students through a semester-long group project, this presentation considers the squishiness of practicing pedagogies of care, for both students and faculty. Pedagogies of care intend to generate student-centered learning experiences that deconstruct some hierarchies in education and emphasize empathetic instruction. However, as will be shared during this presentation, the reality of this well-intentioned practice is not without concerns (such as compassion fatigue and redirected emotional labor) that must be examined. Presentation 3 (Interactive Engagement): FOCAS-ing on Community Archival Partnership Pedagogy Presenters: Kaitlyn Griffith, Dominican University; Vanessa Irvin, East Carolina University; Berlin Loa, University of Arizona; Edith Mendez, Dominican University; Vanessa Reyes, East Carolina University Faculty Organizing for Community Archives Support (FOCAS) is a three-year, nine-university Mellon (Public Knowledge) funded collaborative project focused on supporting and co-creating archives with community partners. The grant also supports curricular and pedagogical development rooted in fieldwork, with funded student interns directly liaising with community archives. This interactive session, led by three university grantees, highlights (Year-1) innovative pedagogical strategies that respond to shifting community needs and the urgency of memory work in politically volatile times. FOCAS reimagines archival education by emphasizing social justice, decoloniality, and adaptability—challenging traditional archival norms and centering community-led evolving approaches to preserve stories that may be forgotten, obscured, or overlooked." Presentation 4 (Paper): Counter-storytelling in Library History Course Development Presenter: Eric Ely, University of Central Missouri This proposal explores the use of counter storytelling as a pedagogical tool in Library and Information Science (LIS) education to decolonize traditional library history courses. Rooted in Critical Race Theory (CRT), counter storytelling amplifies marginalized voices and challenges dominant narratives. The replacement of traditional research papers with a creative assignment in which students conduct historical research and craft fictional stories reflecting historical social conditions is explained. Emphasizing cultural humility, the assignment aims to avoid harm and promote social justice. The proposal addresses decolonial contexts by decolonizing curriculum, research methods, information practices, and professional practice, fostering inclusive and equitable learning environments. Additional Acknowledgement: Dr. Paria Aria made significant contributions to the planning and organizing of the Innovative Pedagogy Special Interest Group’s 2025 presentations.

The ‘Great Unraveling’ is a term that encapsulates the gradual unspooling of environmental and social systems essential to human prosperity (Heinberg & Miller, 2023). It serves as a critical counter-narrative to prevailing discourses of either unchecked technological progress or inevitable collapse—both of which often lead to passive acceptance of the status quo. Instead, the Great Unraveling suggests that systemic deterioration is already in motion, compelling us to consider whether and how intervention is possible. This panel will explore the role of library and information science (LIS) professionals in addressing these challenges, emphasizing the need for resilience, adaptation, and decolonization. The metaphor of unraveling evokes a powerful image: a well-worn fabric slowly coming apart, thread by thread. This process illustrates how the interconnected systems that uphold society—including libraries and archives—are increasingly vulnerable to disruption. The COVID-19 pandemic, economic downturns, geopolitical instability, and the ongoing polycrisis all highlight the fragility of these institutions. The concept of polycrisis, first introduced by Edgar Morin (1999), describes the compounding and interdependent crises—ecological, social, economic—that threaten global stability. In this context, LIS professionals are not merely passive observers; they must actively engage in understanding, mitigating, and even reversing the unraveling process where possible. A central theme of this panel is the intersection between the Great Unraveling and the need for decolonization within LIS. Decolonization, as Smith (2012) and Tuck & Yang (2012) emphasize, is not a metaphor but an ongoing process of dismantling colonial structures embedded in knowledge systems, bureaucratic practices, and cultural norms. Decolonization restores Indigenous worldviews as foundational to knowledge organization and dissemination (Lilley, 2021). Libraries have historically functioned as repositories of dominant knowledge paradigms, often marginalizing Indigenous, non-Western, and alternative epistemologies. The imperative, then, is to use this moment of systemic unraveling to create space for knowledge systems that have historically been suppressed and to recommit ourselves to supporting communities who have experienced epistemicide and epistemic injustices (Patin et al., 2021). The panel will challenge attendees to consider the moral and ethical imperatives of LIS in an era of unraveling: How can LIS professionals integrate resilience-building into their work? What does it mean to create an epistemically just library system? How can libraries serve as hubs for decolonial knowledge production and community empowerment? In posing such questions, we must acknowledge when systems are broken, we cannot just fix it: we have to rebuild. Akin to a controlled burn in forest management, we must hold space to enable new and renewed ways of being and knowing in LIS: we must deconstruct in order to reconstruct. Against the relentless forces of onto-epistemicide (Patin et al., 2024), we must resist the urge to solely fix what we know about the world, rather, we must reconsider how we exist within and alongside the world itself. In collaboration with the audience, panelists will work to identify actionable steps for incorporating themes of resilience, decolonization, and community engagement into LIS practice. Rather than viewing the unraveling as an insurmountable crisis, this discussion reframes it as an opportunity—a chance to mend broken systems, restore neglected knowledge traditions, and forge new, equitable pathways for the future of information stewardship. Ultimately, the Great Unraveling is woven from the threads of history, philosophy, and ethics. Understanding what has happened, how we think about it, and what we do about it determines whether we merely witness the unmaking of our systems or actively participate in their transformation. This panel will argue that LIS professionals are uniquely positioned to not only document the unraveling but to engage in the vital work of reweaving—creating stronger, more inclusive, and more resilient networks of knowledge for the generations to come.

We argue that Deadloch transforms the conventions of the police crime drama into a feminist dark comedy that employs queer humor and “soft” methods of violence to expose and critique patriarchal, colonial, and heteronormative power structures. This study aims to analyze Deadloch, a feminist dark comedy, through multiple concepts such as discourse, gender, identity, colonial criticism, and justice. Analysis becomes possible at the intersection of these concepts. In the story set on the island, attempts are made to solve the serial murders and find the killer. In choosing the “island” spatially, its function as a closed microcosm in which social norms and power relations are reproduced is also foregrounded as a metaphor. The victims whose tongues are cut out in the murders are men. In the series where the displacement and redirection of gender identities are realized with humor, the main issue is to overcome binary oppositions such as public/private, female/male, emotion/reason, rational/irrational, love/hate, and pleasure/pain. These binary oppositions are tried to be overcome in a place where emotions are queerized. Emotions blur the fixity of identities, the performativity of masculinities, and the spatial traces of the colonial past in the stories of the series' characters, opening to the past and present. The series uses the cross-genre transitivity and captures this through humor to realize the feminist fantasy of justice. The conflict experienced in the town between the locals and the newcomers also shows the cultural embeddedness of hegemonic masculinity practices. The study asks, first, how humor functions in the aestheticization of crime and violence. Secondly, it asks how narrative structures that disrupt gender stereotypes invite the audience into a new ethico-political space and how social positions such as race, class, culture, and colonial memory intersect in this narrative where crime is coded with femininity. In the study, the method of feminist close reading is used in accordance with the concept of intersectionality, and multiple concepts (gender, identity, class, culture, culture, colonial memory) are analyzed along with the crime comedy under scrutiny. The conflict between conservatives and lesbians begins when two female detectives, Dulcie and Redcliffe, take on the murder. As the murder remains unsolved and the serial killer remains elusive, the polarization and conflict between the locals and the newcomers become more and more apparent, and the issues around sexual identity, class, and hegemonic masculinity become more and more visible.