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In what follows, we revisit the most promising conceptions of "hope" while following Haraway's admonition to "stay with the trouble." Thirty-five years after Haraway's (1991) opening to the Manifesto for Cyborgs where she states that "irony is about contradictions that do not resolve into larger wholes" (p. 149), we move with her ceaseless task to eschew resolution and certainty, urging instead a radical contingency that is fundamental to thought itself. The radical contingency recognizes the limits of what any one individual or one species is capable of unto itself. Any such exceptionalism is spurned. The possibilities of thinking-with, and making-with, are the necessary path of the troubled present. And there is no escaping the present, a present that is thick with affliction but is still unfinished and ongoing. We enter into the thick presence of our ongoing conversation around hope by revisiting the concepts that help us to think our thoughts, exploring how these conceptions worked and did not work for our collective thinking. We then build on the concepts' appendages, their attachments and detachments to our conversation around hope, by sketching Haraway's materialist challenge to hope (and despair), and her refusal of futurism and contingency that raise some questions about the potentialities of "critical hope." Finally, we situate our work within an understanding of the "pedagogical work of the concept," drawing a line from Haraway to Stengers to Deleuze, which allows us to explore resonance between concepts and posit a "pedadogy of the concept" to situate the limits of hope and potentialities of "staying with the trouble." To work towards a pedagogy that "stays with the trouble," we extend Haraway's critique that it matters "what thoughts think thoughts" by suggesting that it also matters which feelings we feel with, highlighting the vital necessity of feeling to the project of staying with the trouble.

Drawing on our 3-year digital ethnography of cross-partisan debates in the context of the 2020 US election and January 6 Capitol insurrection, this essay examines the affective and discursive dimensions of online polarization, contributing new understandings of how genre functions as a system of norms that shapes emotional performance online. Through a cross-disciplinary theoretical framework, we demonstrate melodrama's role as a fundamental storytelling structure responsible for the production of polarized cross-partisan debate on social media platforms. Our multi-method analysis of 5000 posts from Twitter, Facebook and Gab reveals users' adherence to melodramatic group identities, enforced through emotional policing and mimetic identification with political influencers. Adopting roles of victim and villain, users channel emotions into archetypal and ritualized narratives of good and evil that in turn polarize political debate. Finally, this essay outlines our innovative methodology of "affective discourse analysis", a multi-method approach to tracking and coding the social materiality of emotion through digital linguistic practices. [ABSTRACT FROM AUTHOR]

The literature on emotions and educational leadership is in need of a viable conception of "emotions". Recent studies of emotions and educational leadership have unwittingly inherited serious problems from current research on educational leadership and consequently misunderstand the political force of emotions. In this article we argue that a viable conception of emotions and educational leadership needs to understand emotions with two key conceptual shifts. First, emotions need to be understood as publicly and collaboratively formed, not as individual, private and autonomous psychological traits and states. Second, leadership needs to be seen as an enacted, emergent phenomenon rather than socially expressed or constructed. A sustainable and distributed model of educational leadership cannot be achieved without understanding how both feelings and leadership are "constituted and operate interactively at the level of both individual personal experience and wider social formations...[and] power relations" (Harding and Pribram 2004: 863). This article summarizes recent research that has pioneered new space for emotions within educational leadership studies, and analyzes how this research could extend analyses to engage questions of power and cultural hierarchies that are embedded into cultural norms.

This article examines how the public discourse of print news media defines and shapes the representation of the Ontario Secondary School Literacy Test (OSSLT) based on coverage in three primary newspapers between 1998 and 2004. The data were analysed using qualitative and quantitative measures to identify types of coverage, themes, and inclusion/exclusion of voices. The analysis, which is framed by discourse about conceptions of literacy relating to Dewey's democratic vision for the press, suggests some disappointments on the measure of democratic representation and participation. The article concludes that, if the media is to represent the diversity of voices and provide a wide range of views so as to fulfil its democratic responsibility as envisioned by Dewey, a wider debate over representations of literacy must occur and more perspectives and voices must be included in newspaper coverage. (Contains 4 tables and 11 notes.)

Youth First conducted focus groups and participatory "youth tribunals" across New Zealand, examining experiences of growing up rural. Common themes included "not being listened to," exclusion from citizen participation, and anxiety about the future. Remarkable differences in experience and views were often found in the same community. Maori youth revealed strong connections to place and extended family. (Contains 44 references.) (SV)

Passive empathy invoked by literary works is an inadequate vehicle for social change, as it does not foster the necessary feelings of responsibility within the reader. Testimonial reading of literary works produces semiotics of empathy, or the emphasizing of social hierarchies and power. This produces an awareness on the part of the reader not present in passive empathetic readings, which can then encourage social change.