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Focusing on three 'Instagram-ready' art installations, this article suggests that a special kind of consumer – the 'creative child' – is being developed at the intersection between immersive art spaces and social media technologies. Using a multi-method approach blending ethnography in art exhibitions and netnography on Instagram, the study elaborates on how a consumer 'becoming' – a never-ending process of forming the self – emerges from affordances of these environments that foster the elements of childlike creativity: imaginativeness, emotiveness and playfulness. It argues that 'becoming' goes beyond the social media performance of the self. Through approaching adult consumers as 'creative children', the study illustrates how the consumer is enabled to tap into creativity in novel ways, and how following the therapeutic ethos and reconnecting to the 'inner child' can create a sense of an open future, full of possibilities. [ABSTRACT FROM AUTHOR]

This article explores how teaching Urban Anthropology can engender new relationships between cities, students, and classrooms. We discuss the generative connections between these actors as processes of becoming, which connect students with practices and theories for understanding urban life. Serving also as an introduction to a Special Issue on “Teaching the City,” this article introduces the issue’s pieces, which discuss teaching and learning across three continents. It also reflects on their collective contributions as an opportunity to think anew about the city through teaching. The four authors of this piece contributed equal labor.

Authentic assessments in higher education typically imply the replication of real-world tasks. Psychological authenticity is the perceived alignment between an individual’s internal reference sources (i.e. personal values and beliefs) and their actions. Applying psychological authenticity logic to assessment tasks, we investigated students’ perceptions of scaffolded first-year assessment tasks on their health behaviour. In particular, we explored the meaning and value students associated with these tasks. One hundred students (86 female) completed an online open-text survey. Following our thematic analysis of the data, we constructed two higher-order themes. First, ‘the assessments were the catalyst for enabling self-reflection’ exemplified the opportunity students were afforded to reflect upon their current health behaviour. Second, ‘most changed for the better, but some stayed the same’ captured the dichotomy of student perceptions in completing the assessment tasks. Collectively, our findings offer new insights into authenticity in higher education assessment practices. [ABSTRACT FROM AUTHOR]

Drawing upon the DeleuzoGuattarian metaphor of the 'rhizome', this paper proposes a literature and evidence review methodology that complements data collection, analysis and reporting methods appropriate to new materialist and post-human ontologies. Rhizomatic review replicates the branching and multiplying, subterranean and subversive, endless flows of affect that produce the social world in these ontologies of becoming and difference. The paper situates rhizomatic review in relation to Deleuze and Guattari's understanding of 'minor science': an approach that rather than attempting to represent the social world 'follows the action'. Rhizomatic review is open-ended, avoids setting inclusion or exclusion criteria, follows links that open up during the research process, explores a literature or evidence across disciplines, and engages in multiple iterations of searching and synthesis. An example of a rhizomatic review is presented, and the paper concludes with reflections on the opportunities afforded by rhizomatic review. [ABSTRACT FROM AUTHOR]

Within the context of Australian higher education, Open Educational Practice (OEP) requires a collective response from researchers and practitioners to instantiate novel, sustainable, scalable, and evidence-informed educational practices. This article outlines practice-led research's (PLR) role in educational research in open education and its potential to drive transformation and knowledge creation for practice in and through practice itself. As a creative arts methodology, PLR foregrounds practice as the locus of research activities. Practice-led researchers are deeply embedded in the research process, and knowledge production occurs through the generation of artefacts, processes, and techniques. With a focus on real-time making and research, PLR promotes a culture of knowledge production through the active 'doing' of practice within a process-oriented framework. In this paper, OEP is reframed as a creative project, and PLR, with its stress on researcher/practitioner reflexivity, becomes a methodology capable of fostering open educational practices in becoming. [ABSTRACT FROM AUTHOR]

This paper reports a case study of teaching Cantonese to Hong Kong ethnic minority pre-schoolers using process drama. Based on Deleuzo-Guattarian concepts of minor literature and language, becoming and de-/re-territorialisation, this paper aims to reconceptualise a playful adaptation of process drama developed by Joe Winston (2012) as a language-minoritising approach to the teaching and learning of a major language that is very foreign to children. The findings suggest that, to accomplish ethnic minority children's becoming Cantonese speakers, the theatre games and language play should involve minoritorisation and de-/re-territorialisation of the normative practices of process drama, the target language as well as learner identity. [ABSTRACT FROM AUTHOR]

In this article, the author animates a different kind of telling and knowing for critical scholarship. Recognizing an unknowable reality through a journey to a mythical past, the author imagines an ontology of the serpent, a radical interdisciplinary, incantation for the future. This sorcerous evocation re-animates ancient mythical practices, forging a becoming that has not been realized. The serpent rejects a Christian, Cartesian, and modernist telos, recasting a different relationship with hierarchies that subvert radical forms of resistance from emerging. This paper ends within the embrace of anarchism, evoking the anarchist's "No!", destabilizing self and pointing toward wonderous, cosmic connections. [ABSTRACT FROM AUTHOR]

Food and life are intimately entangled. To grasp the underlying complexity of this seemingly simple statement, this article first introduces the approach to food/eating as an assemblage enacted by various heterogeneous components, and further develops it by engaging with actor network theory and material semiotics. Thereafter the focus turns to 'entanglement', as inspired by quantum physics, to elicit the basic dynamics of the entanglement of food and more-than-human beings, conceived of as involving mutual and differential becomings within and among assemblages. The article illustrates these entangled becomings by drawing upon examples from Sri Lanka, which in an intercultural philosophical fashion serve to establish an articulation (in the sense of a connection) between the proposed abstract approach to food and some basic premises of Buddhism and Ayurveda, a South Asian health system. Overall, the article crafts a conceptual toolbox and performs ontological groundwork wherein food and human beings as entangled assemblages provide a productive, refined, and sensitive research apparatus for the intimate study of more-than-human life and organization while also spurring novel theorizations through food/eating. [ABSTRACT FROM AUTHOR]

This paper explores the Buddha's philosophy of becoming in relation to that of Whitehead. It questions how we might begin to understand the spatial production of organization differently if we move beyond Western concepts of space and time. While Whitehead provides a way to comprehend a world in flux, his approach to spatial becoming tends to transform processes (verbs) into entities (nouns) by halting their becoming. In contrast, the Buddha's perspective on becoming is not limited by the noun/verb dichotomy and does not revert to notions of permanence. This paper posits that the Buddha conceptualizes becoming as a continuous stream, while Whitehead portrays it as a series of events. The study concludes that the Buddha's concept of the 'specious present'—a fusion of his doctrines of 'dependent origination' and 'dependently arisen'—provides novel insights into organizational space that can be of value in sharpening the conceptual underpinnings of the field. [ABSTRACT FROM AUTHOR]

This article describes the place relationships adolescents have with natural elements in recently developed 'vertical schools' in Australia: a relatively new school typology in the country, generally considered to be over four storeys high. Vertical schools are being built in Australia's largest cities in response to the need for new schools where land is scarce. Drawing on qualitative research into the place relationships that adolescents have with their learning environments in two Australian vertical schools, this article explores the ways young people seek closer associations with nature in multi-storey educational settings. The research adopted a phenomenological approach to 'place research', asking what makes a place a place? Further, it recognised that places have the capacity to shape the 'becoming' of a person, that 'becoming' happens when there is a certain resonance between a place's cycles, and that identity is created out of difference. As such, 'place as complex adaptive assemblage theory' was employed to study the interplay between location and experience in selected vertical schools, also drawing on the earlier theoretical work of Relph (1976), who suggested that the essence of a place lies in the unselfconscious intentionality that defines places as profound centres of human existence. Photovoice was employed as a method to elicit insights into the relationships adolescents have with their school as place. Students created photo essays to document their place relationships, revealing deeply insightful personal reflections on their school as place and the meanings they associate with it. Specifically, the article reports on what thirteen adolescent students communicated about the biophilic experiences afforded by their vertical school, including how it influenced their 'becoming'. The findings demonstrated that the participating students not only valued relationships with natural elements, but actively sought biophilic experiences on a regular basis. The desire for more frequent and more significant interactions with natural materials and cycles was common across most students, indicating that the relatively limited biophilic experiences available to students in vertical schools is a challenge that should be addressed in future multi-level educational environments. [ABSTRACT FROM AUTHOR]

With his doctrine of the "complete irresponsibility of man," Nietzsche in different ways complicates the opposition between responsibility and irresponsibility. This article traces the different and conflicting senses of irresponsibility throughout Nietzsche's development. First, the doctrine is shown to build on Nietzsche's early study of Heraclitus (section I), whom Nietzsche admired for expounding and embodying a radical "innocence" that was both responsible and irresponsible in different senses. When presented as "philosophical conviction" in Human, All too Human, Nietzsche paradoxically speculates about the doctrine's incorporation out of a sense of responsibility for the future of mankind (section II). Section III shows how Nietzsche's later writings evince an increasing awareness of this paradox by explicitly positing complete irresponsibility as his own redemptive doctrine in Twilight of the Idols. After 1881, he has come to affirm a new notion of responsibility and criticizes a weak sense of irresponsibility as the abdication of one's task. I end by discussing the relation of these different senses of irresponsibility, and argue that the fact that Nietzsche's texts often deliberately complicate rather than clarify such distinctions is an important reflection of how he textually takes responsibility for "complete irresponsibility" (section IV). [ABSTRACT FROM AUTHOR]

This article describes the place relationships adolescents have with natural elements in recently developed ‘vertical schools’ in Australia: a relatively new school typology in the country, generally considered to be over four storeys high. Vertical schools are being built in Australia’s largest cities in response to the need for new schools where land is scarce. Drawing on qualitative research into the place relationships that adolescents have with their learning environments in two Australian vertical schools, this article explores the ways young people seek closer associations with nature in multi-storey educational settings. The research adopted a phenomenological approach to ‘place research’, asking what makes a place a place? Further, it recognised that places have the capacity to shape the ‘becoming’ of a person, that ‘becoming’ happens when there is a certain resonance between a place’s cycles, and that identity is created out of difference. As such, ‘place as complex adaptive assemblage theory’ was employed to study the interplay between location and experience in selected vertical schools, also drawing on the earlier theoretical work of Relph (1976), who suggested that the essence of a place lies in the unselfconscious intentionality that defines places as profound centres of human existence. Photovoice was employed as a method to elicit insights into the relationships adolescents have with their school as place. Students created photo essays to document their place relationships, revealing deeply insightful personal reflections on their school as place and the meanings they associate with it. Specifically, the article reports on what thirteen adolescent students communicated about the biophilic experiences afforded by their vertical school, including how it influenced their ‘becoming’. The findings demonstrated that the participating students not only valued relationships with natural elements, but actively sought biophilic experiences on a regular basis. The desire for more frequent and more significant interactions with natural materials and cycles was common across most students, indicating that the relatively limited biophilic experiences available to students in vertical schools is a challenge that should be addressed in future multi-level educational environments.

Beyond the notion of decision-making of career choice just being rational, this article proposes the primacy of 'affect' in the decision to become teachers over time. The article explores the becoming of immigrant English language teachers as an identity formation process, focusing on the lived experiences of 16 English language teachers since early childhood, mostly prior to their migration to Australia. Findings of the hermeneutic phenomenological narrative analysis of the teachers' reflective accounts revealed two lines of becoming and their intersections—the line of becoming an English language learner and the line of becoming an English language teacher through decision-making for career choice. The histories of their initial professional decision to 'become' English teachers demonstrate the interplay of socially produced desires and personal investment in professional learning and capabilities since early childhood. Through unravelling the assemblages within which their desires to become teachers were fomented and strengthened through embodied lived experiences over a long period of time, we argue that the concept of English teachers' 'desired becoming' informed their initial and long-term decision about career choice. This notion provides a window into the teachers' decision-making of career choice in terms of the formation of their professional identities as an interplay of the affective and the rational. Embracing and appreciating the combined role of the affective and the rational in teachers' becoming is important to consider in future research in this area as well as for teacher recruitment and retention, hence potentially addressing critical teacher shortages. [ABSTRACT FROM AUTHOR]

The concept of "cyborg" in Donna Haraway's much-discussed "A Cyborg Manifesto" (1985) is outstanding in its depiction of the hybrid body that is untouched by long-standing polar dichotomy stemming from a hierarchal mode of thinking founded on prehistoric anthropocentricism: a worldview embedded mostly in western cultures which considers (normal1) human beings to be superior to nature and has often resulted in victimization of the so-called other. Haraway's cyborg is capable of "becoming" animal or machine and is, hence, better suited to the Posthuman world. Following in Haraway's footsteps, we intend to discuss that autistic people – labeled/stigmatized as intellectually disabled – are able bodies that share close affinities with animals, robots, nature, and environment. To this purpose, Sabina Berman's debut novel Me, Who Dove into the Heart of the World (2012)2 is examined to help us draw an analogy between a cyborg figure and an autistic body to bring to light the necessity of inclusion of all as prescribed by Posthumanism. [ABSTRACT FROM AUTHOR]

In this paper, we present the view that an ontological shift to complexity thinking will be significant in the future of physical education (PE). Complexity thinking not only moves PE beyond long dominant modernist approaches but also offers the opportunity to integrate many of the postmodern perspectives that currently seek to frame PE. Four interconnected complexity commonalities, becoming, lived time, self-organisation and boundaries, are presented in an overarching frame to guide future PE developments in ways that are coherent, connected and emergent. PE is subsequently viewed as a complex phenomenon that is always in a non-linear, messy and never-ending process of becoming. Students, teachers and other stakeholders are also complex as their past, present and future experiences constantly merge in a lived time unity to create lifelong and life-wide PE journeys that are both personalised and holistic. Central to these personalised journeys is each stakeholder's ability to self-organise and influence the trajectory of their pathways. Self-organisation, however, is not a relativist 'anything goes' phenomenon but a process that takes place within a multiplicity of boundaries. While boundaries may traditionally be viewed as divisive features, complexity thinking recognises that many boundaries are flexible and enable the creation of 'boundary spaces' in which 'rich' discussions can take place to develop more coherent, connected and emergent forms of PE. Transdisciplinary Inquiry (TDI) and Ecologically Informed Practice (EIP) are presented as perspectives that can help teachers, and others, create the 'boundary spaces' in which ways to plan and introduce complexity-informed forms of PE can be explored. The paper concludes by proposing that the challenge for PE in the future will be for practitioners to develop the adaptability, openness, confidence and self-organising skills that will be needed to make the most effective use of the 'rich interactions' that these 'boundary spaces' offer. [ABSTRACT FROM AUTHOR]

Copyright of Tropelías: Revista de Teoría de la Literatura y Literatura Comparada is the property of Prensas Universitarias de Zaragoza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper draws on biographical research among the Akamba and the Luo communities in Eastern and Western Kenya, respectively. Our research explored how practices of adolescence as a process, an institution, and a performance of identity interact with colonial modernities and imaginaries in complex ways. The biographical research was carried out predominantly with women born in the late colonial period in Kenya. We provide critical reflections on the process and affordances of our embodied storytelling approach, which we position as an Africanist methodology and a decolonial research practice. This research and approach provided women with a space to narrate and perform their lived experience, potentially disrupting epistemic inequities that are embedded in the way research on growing up in the past is carried out. The discussions show how colonialism interacted with other factors, including gender and generational power, tradition, girls' agency, and other life characteristics like poverty and family situation, in order to influence the lived experiences of women. Going beyond the narratives of victimhood that characterise coming of age in similar spaces, we present women's emergent, incomplete, and incongruent agency. We position this agency as the diverse ways in which people come to terms with their difficult contexts. The discussion also points to the need for unsettling the settled thinking about girlhood and coming of age in specific historical spaces in the global South. [ABSTRACT FROM AUTHOR]

Deleuze and Guattari's becoming is a dynamic alliance with beings. It is not a monad but creative involution. The incorporeal becoming deterritorialises the beings and roams nomadically between them. It has no subject or object, nor does it have centre or periphery; it is a becoming-in-itself. This article analyses the differences between Nietzsche's becoming and that of Deleuze and Guattari. It also summarises the three attributes of a becoming, which is solipsistic, revolutionary and always in-between. Julian Barnes's novel Love, etc exclusively utilises monologues as the narrative device which, along with its minimal personae, penetrating conflict and unsettling ending, prompts a becoming-Greek tragedy similar to Antigone. The becoming-Greek tragedy is not a simple average of the two beings; rather, it is a heterogeneous, molecular interbeing. [ABSTRACT FROM AUTHOR]

Embarking upon my PhD journey as the Other at the age of 37, I soon became emotionally involved in dealing with the process of not knowing my becoming. Reading and writing, then, create the possibilities of both re-immersing and reinventing the self in the plane of self-referential immanence. Using embodied writing as a method of discovery, this autoethnographic poem exemplifies 'how to document becoming', creating new ways of thinking, feeling, and knowing. Through the embodiment of contemporary thinkers and scholars, I (re-)immerse myself in their works, uttering each poetry line through my untold desire of becoming. This creative writing process, in turn, allows for the novelty of knowing and becoming identities, bringing meaning and power into play. By applying Deleuzian philosophy, I realise that the imagination itself can be meaningfully rehabilitated as a productive capacity, of giving me desire and agency, to construct the aspirational self for an imagined terrain of academia. [ABSTRACT FROM AUTHOR]

This article attempts to bring to light the process of identification among diasporic Moroccan-French subjects through analysing Souad El Bouhati's debut feature film Française (French Girl, 2008). With a postcolonially-inflected concern, I shall delve into how the film defines identity as an entity that has to do with becoming, not with being. Born and raised in France, Sofia, the protagonist, knows nothing about Morocco other than being her parents' home country. As she has the feeling of being more French than Moroccan, she keeps identifying with France; that is why she struggles to stay and, later on, return there. Focusing on the heroine's journey, French Girl highlights how her identification shifts over time from being French to becoming Moroccan. Rejecting to be involuntarily moved to her parents' homeland at the narrative's very beginning, Sofia ends up preferring of her own free will settling in Morocco to returning to metropolitan France. Yet, she has not altogether got rid of her Frenchness. Neither purely French nor purely Moroccan, Sofia, therefore, exemplifies the hybrid state mostly characterising today's Franco-Moroccan citizens. [ABSTRACT FROM AUTHOR]

Establishing quality education as a human right, public undertaking, and common good representative of humanity and the planet through imagining a "new social contract for education" is an ambitious endeavor and crucial to (post)humanity's myriad ways of knowing, living, and being. This article introduces postcritical educational leadership as an indispensable element in shaping the future of education by informing and implementing new social contracts within schools, the wider education system, and other potential spaces of response-ability and intra-action (Barad in Meeting the universe halfway: quantum physics and the entanglement of matter and meaning, Duke University Press, Durham, 2007; Derrida Today 3(2):240–268, 2010). Within complex, rapidly changing, and self-generating systems, modes, models, and mechanisms of governance become re-territorialized, constantly forming new assemblages consisting of new structures, actors, and context-dependent educational landscapes. Dynamic and heterogeneous assemblages make a static understanding of governance not only superfluous; they make it impossible. We need to loosen power, stability, and neoliberal structures to generate new forms of participative leadership—particularly at the school level—characterized by cooperation, solidarity, trust, and justice. We therefore reframe educational leadership as becoming among all actors within multifaceted, rhizomatic (education) system(s) (Deleuze and Guattari in A thousand plateaus: Capitalism and schizophrenia, Minnesota University Press, Minneapolis, 1987). We argue for a multi-perspectival view of leadership that includes a focus on how school leaders perceive their own becoming (e.g., their needs, positionalities, emotions) and how this becoming intra-acts with increasing social, cultural, political, and ecological complexity. Deeper engagement through introspection, self-analysis, and a processing of self-in-context together with exploration of school leaders' experiences with entanglements and assemblages will inform new governance arrangements and just and sustainable future-thinking and future-acting in education. [ABSTRACT FROM AUTHOR]

The authors describe the journey of a group of psychoanalysts from the Società Italiana di Psicoanalisi della Relazione (SIPRe) that, from the 1980s to the present, has led to the hypothesis of a theory based on a unitary Subject in becoming. To the concept of Relation, understood not in a phenomenal sense but as structuring the psyche and individual behavior, were juxtaposed, with reference to the development of the human being, the moments of the Hegelian dialectic – thesis, antithesis and synthesis – understood as the passage from the prereflexive to the reflexive and the self-reflexive. From this initial reflection, we then came to distinguish between direct consciousness, characteristic of the first eighteen months of life, reflective consciousness, foundational to individual identity, and self-reflective consciousness, a capacity acquired by the human, which is expressed in the narrative of oneself made to oneself and others and refers to the perception of one’s own identity, based on unconscious determinants. In the group’s journey, these moments of development were articulated as co-present expressions of an ongoing process, leading to the formulation of the concept of the unitary Subject in Becoming: a system, always striving toward a beyond, that self-organizes and incessantly makes itself in relationship with the other, from a perspective that frames it as coinciding with its becoming. Seeking to nurture the vital openness to future theoretical developments, its clinical implications are traced through a vignette. [ABSTRACT FROM AUTHOR]

It is common to encourage people to envision life as a process of fulfilling their potential. But what exactly does this mean? Traditionally, this question has been addressed by way of 'complementarity'; dividing the human into biological and cultural components. Fulfilment is placed on the side of the cultural; an acquisition of encoded secondary information transmitted from predecessors that represents what it means 'to know'. Potential has been defined from the biological, as a suite of innate capacities localised to the mind and body, passed on through a mechanism of genetic inheritance. Founded upon a metaphor of inter-generational transmission, this perspective leads to a conceptualisation of life as a progressive closure, 'filling up' the biologically innate with the culturally acquired. However, despite its prominence, this static view leads to a troubling question: with one's potential fulfilled, where is one to go next? In this theoretical commentary, we offer an alternate, dynamical account of potential and fulfilment by leaning on Ingold's notion of wayfaring. From this perspective, life is not a process of being 'filled up' with secondary information, but of responsively 'opening up'; corresponding with varied experiences cast forward by others, as they to ours, situated within a continually unfolding field of relations. Ontologically, this view is of 'us', not as beings, but becomings, finding our way along generative paths inhabited alongside others. Knowledge is not transmitted inter-generationally, but is grown by primarily experiencing the coming-into-being of things we enter into correspondence with. Initiated through a prologue, these ideas are exemplified in sharing our storied journey as sport scientists in-becoming, following not objects of convention, but corresponding with things of curiosity. [ABSTRACT FROM AUTHOR]

One of the characteristics of Rozbahan's mysticism, one of the mystics of the 6th century, is his special attention to the subject of love and the description of its stages. The description of these stages has led to the creation of a special mystical language in Abhar Alasheghin. Abhar Alasheghin which deals specifically with the subject of love, is the result of Rozbahan's mystical experiences and tells the story of the constant seeker. The experience of these continuous "becomings" takes on special characteristics when it flows in the context of language. The analysis of his characteristic mystical language in different stages of the seeker's transformation in the stages of love is possible by using the dynamic discourse model. This pattern shows that the mystical language of Abhar Alasheghin is not static and its foundation is on transformation. The purpose of this research is to clarify the dynamic path of the seeker's mystical experience in the way of love and in the context of language. Based on this, this research examines the "identity" and the path of "becoming" a seeker. By using the semantic square, part of the process of transformation in the word can be examined. This study reveals that the identity of the seeker is a mystic who has reached the point of annihilation of attributes, but satisfaction with human love and stopping in that veil is his path. The goal of the seeker's journey is to see the manifestation of divine beauty in the form of a human lover and to reach the annihilation of nature and monotheism. The effective verb "to want" appears when choosing between two ways of stopping or moving. The effective verb "to stand" is manifested in the determination of the God in putting love to the test. But it is possible for the seeker to reach the subject of "ability" and the essence of observation and connection to the grace and attraction of God, not the will of the seeker. [ABSTRACT FROM AUTHOR]

This article analyses the missional significance of John 1:14 in gospel contextualisation and communication interculturally. All theologies are contextual within an unchanging divine word of God. After the four-decade long contestation, which was at times complex, if not complicated, the consensus was reached between the Evangelical and the Ecumenical scholars. The aftermath of it has a far-reaching implication for an effective and efficient contextualisation and communication of the gospel interculturally. In this regard, the question is: how to maximise an effective and efficient communication of the gospel interculturally? The goal is to point out the significance of John 1:14 in the whole debate for effective and efficient gospel contextualisation and communication interculturally. It is from that context that this article analyses John 1:14 from a missional perspective with an aim to discuss three aspects: firstly, the basic nature of incarnation as a divine accommodation; secondly, the critical debate of gospel contextualisation and communication since the 1970s; and thirdly, the ultimate missional perspective of incarnation as a holistic and divine model of accommodation for effective and efficient gospel contextualisation and communication. And lastly the concluding remarks. Intradisciplinary and/or interdisciplinary implications: This article contributes to the understanding of the nature and significance of incarnation based on John 1:14. It aims to address the ongoing contextualisation debate from the 1970s until today and propose effective ways of contextualising and communicating the gospel in a multicultural South African context and beyond.

Building upon the current concern with relational, processual and assemblage approaches to place, this paper argues for a move away from 'pointillist' and constructivist accounts of the assembling of places because they reinforce binaries, reintroduce structures and highlight singular representational moments in the building, identification and dismantling of places. Drawing upon Deleuze's philosophy of difference and Simondon's writings on individuation, I suggest that places can more usefully be seen as events of crystallisation, distillation or folding characterised by multi-phased processes of individuation through which distinctive 'individual-milieu coupling[s]' emerge, refocusing attention on the open-ended, plural and eventful qualities of places-in-becoming. [ABSTRACT FROM AUTHOR]

This essay traces the ways in which Kafka's drawings position themselves adamantly in the middle of things: temporally both through the foregrounding of their own becoming and through dynamic evocations of motion, as well as interpersonally through networks of performance and observation. The article juxtaposes images with texts such as "Wunsch, Indianer zu werden," "Der Kübelreiter," and sections of letters that describe the process of drawing to argue for a generative rather than privative sense of incomplete becoming that functions differently in the two media. It also explores how meanings arise and vary through relation and perspective. The images reflect self-referentially on the visual medium through depicted acts of observation, and also offer a visual commentary on textuality through expressive portraits of Kafka's own relatives reading. The drawings' sketchiness—their dynamic refusal of closure—enables a theory of humor in Kafka's work as arising from the way the viewer is "drawn into" the images. The recognition of one's own implication in this prolific openness of bodies and in the always-undercut drive to find meanings reveals the viewer as a co-inhabiter of an absurd and yet vibrant world in flux. [ABSTRACT FROM AUTHOR]

Family is the most important, yet under researched, dimension in family business research. Following recent calls in Entrepreneurship-as-Practice, we bring a practice-based approach to family business research to understand next generation engagement over extended periods in family life. Drawing on a culinary family business's three published cookbooks, theorized as 'discursive artefacts', we examine how mundane family business practices can enable next generations to become successors. This study contributes to family business research with its re-focus on the family and offers new insights into practice theory-building in the emergent Entrepreneurship-as-Practice. Our findings illustrate how everyday practices in family lives – for example, cooking – can enable next generations' becoming family business successors, through socializing, bridging, and leading. [ABSTRACT FROM AUTHOR]

Copyright of Al-Mishkat for Humanities & Social Studies / Al-Mis̆kāt li-l-ʿUlūm al-Insāniyyaẗ wa-al-IğtimāʿIyyaẗ is the property of World Islamic Sciences & Education University (WISE) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Following Heidegger, Severino called 'technology' the lógos that interprets the world according to our fundamental belief in téchne. He considered Giacomo Leopardi to be the only thinker who brought this ideology to its logical conclusion: if we can transform the world, then everything is meaningless. We try to escape this conclusion, but if Severino is right, we cannot. His philosophy thus reminds us that we still aren't aware of the fundamental meaning of our beliefs. Confronting its arguments may help us become more self-aware and, perhaps, even move us to question the unquestionable. [ABSTRACT FROM AUTHOR]

Since its original publication, this article has received tremendous interest on the Intellect website as well as through other platforms. Attending to a/r/tography as practice-based research through stories in motion, the authors explore becoming-artist, becoming-researcher and becoming-teacher as a métissage approach of weaving layered stories alongside and through one another. Together, as co-labourers, the authors enact coming to understand their own as well as their collective learning through processes of practising, theorizing and materializing their work. Permeating these practices is a commitment to emergence as evidenced through a/r/tographic states of intensity, events and movement. The result is an exemplar of a/r/tography with an appeal to many a/r/tographers desiring to experience becoming-a/r/tography and who wish to deeply impact their own art education practices. [ABSTRACT FROM AUTHOR]

Modern Man, engaging the predicament of "identity" and "self", seeks "love" as a redeeming power to reach affirmation of life and reconciliation. To discuss the issue, the concept of "becoming" as an innate motion and transformation in the process of love has been scrutinized from Gilles Deleuze and Molla Sadra Shirazi"s perspective. The concept of "becoming" in Deleuze corresponds with Molla Sadra"s "substantial motion" in the notion of "love", both carrying out the phenomenon of perception and transformation. The concept of "love" in Deleuze"s theory appears as a rhizomatic experience of "expression of the other" and different possibilities with no message and centrality, just to reach a kind of individual and unique "affect", and this singular affect is sufficient to generate transformation. Sadra, on the other hand, presents love as the seed corn of all being, leading to a hierarchical motion through "systematic ambiguity of existence" towards a kind of cosmic unity and reconciliation. The theories of Deleuzian "becoming in love" and Sadraian "substantial motion and love" have been applied to scrutinize the practicality and confrontation of the notions in the case of redeeming modern man from nihilism, sense of alienation, distress, and bewilderment. [ABSTRACT FROM AUTHOR]

This article examines dream practices among a Sufi community in present-day Afghanistan. The main argument revolves around the question of how preparing for, expecting, and communally negotiating the veracity of dreams stands in a process of individual and communal becoming that braids divine presence into the lives of Sufi disciples. The article is based on ethnographic field research among a community whose worldview is anchored in the cosmology of Ibn Arabi, during a time when the community is intent on deciding on a new leader through dreams. Their communication about dreams opens up a space of interaction, both within their ontological status of the barzakh [lit: barrier; isthmus between life and death; in-between; intermediary realm] as well as in the communal negotiation about who can have a dream and what the dream comes to mean in this social configuration. Rather than spontaneous events, dreams are a practice with multiple activities, processes, and ensuing states. [ABSTRACT FROM AUTHOR]

We offer a dream|dance in visual, metaphoric, and haptic image by engaging creation-centered poetic inquiring as a unique rendering of embodied reflexivity through the arts. Our lyric text, a songscape, framed by the interplay of chorus and storying verse, enacts the movement and mood of a dance. Red threads and feathers, as partners, symbolize the voice and agency of entities becoming within the complex relational-ecologies with whom we live. This songscape advances creation-centered research by demonstrating Whitehead's ontology of becoming—process prioritized over substance—where bodily feelings provide the earthen richness through which images, emotions, hopes, and thoughts emerge. Working from modes of reflexivity within animate paradigms advances relational consciousness by foregrounding agential landscapes, ancestors, psychscapes, and our dependent co-arising. Here, relational consciousness reveals Nature—in all its forms—as a co-creative. [ABSTRACT FROM AUTHOR]

This paper examines Nietzsche’s intellectual integrity, with a view to showing that despite his attempt to overcome metaphysics, using this concept, Nietzsche remains within the comfort of metaphysics. Intellectual integrity represents Nietzsche’s unique style of questioning and his critical method of analysing Western metaphysical foundations. It is a flexible and dialectic principle, which approaches the question of ‘being’ as a dynamic process of endless interpretations and becoming, instead of as a fixed essence or a metaphysical absolute. Attempts are made, in the paper, to examine the dynamics of Nietzsche’s intellectual integrity, as well as its intimate link with other key concepts in his philosophy. To achieve its goal, the paper adopts the method of historical hermeneutics and textual analysis.

This article explores the meaning of minor jurisprudence in the work of leading authors on the subject and concludes that the notion of becoming plays a major part in the philosophy of minor jurisprudence as a subtraction from or subversion of the major. The article then connects the preoccupation with becoming in minor jurisprudence to the notion of the hysteric's discourse in the work of Jacques Lacan, after which it moves to a consideration of Froneman, J's minority judgment in the Beadica case. The article suggests that Froneman's minor jurisprudence becomes in three modes: reliance on historical minor jurisprudences, deconstruction and imagination from the margins. As such, this becoming is an instance of hysterical discourse in Lacan's sense of the term.

In the present study, I briefly explore the problem of unity in Constantin Noica, a matter he considered ontological par excellence and resolved through his fundamental concept of “becoming”. Here, I approach the issue of unity from an epistemological perspective. Additionally, I initiate a discussion on the relationship between thought and soul – a discourse that carries ontological implications, as it begins with individual realities and extends to encompass general situations.

Research on identity through written narrative has been popular in the linguistics field over the decades. In this paper, a famous memoir written by Michelle Robinson Obama, Becoming (2018), is examined to analyze the construction of identities. This memoir is chosen because of the strong personal narrative and inspiring story which recounts the struggle of the African American woman against discrimination in the United States. This paper focuses on Becoming Us, which is examined through the Discourse-Historical Analysis (DHA) by Ruth Wodak. This approach offers several discursive strategies, some of which are referential/nomination and predication that are applied to analyze the linguistic features which provide positive, negative, and neutral representations of the social actor. All of these representations contribute to construct Michelle Obama’s cultural and racial identities. The novelty of this research lies in a more linguistic approach and historical context as the endeavors to examine the identities.

Prior consumer studies examined consumers in extraordinary contexts role playing and transforming using magical thinking. This study investigates consumers becoming in everyday life using celebrities and explores the dynamic relations between consumers and social media. Individual and group interviews and mobile digital data were collected. Drawing on Deleuze and Guattari's (1987) theory of becoming, four faces of celebrity-proximate assemblages were inductively derived to explore the range of dynamic states that can emerge at any moment. The celebrity-proximate assemblage includes the body without organization that is virtual and contiguous with diverting assemblages and forms fluid lines of flight with the possibility of disruption. The developing body is both virtual and actual and is contiguous with overlapping assemblages and actualizes tentative lines of flight for capacities to experiment in the real world. The enhanced and regimented body are also both virtual and actual. The enhanced body comingles with other assemblages and actualizes fewer expansive lines that map new capacities. The regimented body , however, is captivated by other assemblages and actualizes the fewest and most restrictive lines, which are often life diminishing. Implications for consumer research are explored for this model of becoming and the use of mobile digital data collection methods. [ABSTRACT FROM AUTHOR]

In Philosophy in the Tragic Age of the Greeks, Nietzsche highlights the figure of Anaximandro as a philosopher who introduces moral questions into ontology, by problematizing the Becoming. Nietzsche characterizes Heráclito as the philosopher who answers Anaximandro. In this article, we intend to a) describe Nietzsche's methodology for reading the ancient philosophers, through the combination of philosophy and personality. b) Present the Anaximandrian arkhé, the apeiron, through a rapprochement with Schopenhauer's pessimism, carried out by Nietzsche himself; c) show how Heraclitos' opposition to Anaximandro reflects Nietzsche's own reaction to Schopenhauer, so that Heraclitos' presence in Nietzsche's philosophy is configured simultaneously as an influence and as a mask of Nietzsche's own thought. We argue that Nietzsche's aim, above all through the notions of "play", "necessity" and "agonism", is to provide an aesthetic response to the problem of becoming. [ABSTRACT FROM AUTHOR]

Gilles Deleuze spends his whole life exploring the question of what philosophy is by unconventional approaches to establish the ontology of Becoming and he collaborates with Félix Guattari, integrating Chinese thought into his philosophical discourse directly to support the Becoming theory. Different from the tendency to associate Deleuze's references to Tao with the philosophy of arts or body aesthetics, this paper argues Tao is introduced because of the consistency with the multiplicity of immanence raised by Deleuze who has updated the connotation of Western philosophical concepts with the help of Tao. Therefore, Tao is no longer defined as the ultimate Being claimed by some French sinologists and philosophers, but as an internal field or the Plane. Accordingly, it can be concluded that the immanence without any certainty (the multiplicity of immanence) itself is a kind of nomadic life, which is also the real meaning of Tao. In this way, Chinese philosophy's function has far more significant than footnotes and evidence in the construction of Deleuze's theory. [ABSTRACT FROM AUTHOR]