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This piece responds to the Queer Precarities workshop and its invitations and provocations to think back through and forward to questions of class and sexuality, and as navigated by feminist geographers. I think thorough the situatedness of academic (re)productions as always occurring in time and place, when new terms and articulations may repeat or disguise. Precarity as a term of now may act to displace class as a term of then – or 'them' – raising enduring questions about the politics, production and interruption of knowledge. I offer up queer-class stories, including dimensions of the personal, political, affective, archival and material, encountered across place and time. I am still compelled by class as a concept and one which still often collides with queer. In this short viewpoint, I hope to show and share some of the research reflections enabled by the Queer Precarities workshop. [ABSTRACT FROM AUTHOR]

Categorical career stages offer an institutional framework through which mobilities can be claimed and contested by feminists in academia. Inhabiting career stages uncritically can serve to reproduce neoliberal academic structures that feminists may seek to resist. Collaboration across career stages is a significant empirical case for understanding how feminists occupy academic space. We use auto-ethnographic methods to read career stages and feminist collaboration through each other, analysing the authors' cross-career collaborations and mentoring relationship in a Scottish University. We ask how feminist collaboration can claim "and" disrupt the neoliberal temporal logics of competitively achieving individuals on upward career trajectories, where academic arrival can feel permanently deferred. As such we argue for more pluralised and fragmented understandings of 'career stages', which as fixed categories work to position academics as "either" precarious or privileged, and for a messier imaginary of academic work and careers.

Family is widely regarded as a cornerstone of student support. When family support exist as an essential form of social capital making, rupture of family ties places students in a disadvantageous position. This paper focuses on estranged students' accounts of their experiences of higher education, highlighting how capital dynamics shape their academic trajectories. Based on interviews with 21 estranged students, our research uncovers different dimensions of estranged students' struggles and successes as they move through academia. This paper explores the social imagination that surrounds the university student, or 'student experience', as resting upon family support. The authors propose that widening participation policies and practices need to be more attuned to the realities that mark estranged students' experiences, as they are not only impacted by the scarcity of either economic or social capital, but also by the instability of interrelated capitals that contribute to precarious and volatile experiences.

While investigation on family estrangement is growing within academic circles, research regarding the interconnection between experiences of estrangement and higher education (HE) is still limited. Sociological understandings of these issues are even scarcer, with policy interventions and practical guidance forming early interventions in HE. Set within the context of Scotland, this paper explores the experiences of HE students who are estranged from their family, and interrogates the ways students develop a sense of identity in the context of their academic lives. The paper applies Goffman's work on stigma and identity management in relation to Bourdieu's concept of capitals to cast a critical eye on the identity formation of estranged students. In doing so, we challenge normative assumptions of what it means to be a university student in contemporary society and urge institutions and policy makers to rethink the complexity of students' academic lives in more inclusive ways.

Queer youth are positioned as "at risk", and queer youth in religious settings and communities are seen as especially vulnerable due to the anti-LGBT sentiment assumed to inhere there. Governmental funding has recently been directed towards challenging homophobia, biphobia and transphobia in English faith schools specifically, as the political discourse of "British values" comes increasingly to include an ostensible commitment to LGBT rights. It is in this context that we present qualitative research with queer religious youth who attended both faith and community schools in England. The lived experience of queer religious youth in faith schools is much more multi-faceted than is commonly represented -- this was also the case for pupils in (non-faith) community schools. Rather than locating the problem within religion, attention needs to be paid to the heteronormativity and gender binarism that structures the entire educational experience. Furthermore, in engaging with the experiences of queer youth who are also religious, we explore the ways in which religion can be mobilised as a form of support, and more broadly argue against the tendency to see queer youth exclusively in terms of their queerness.

This paper focuses on learning practices in higher education in relation to a digital participatory culture. Using key principles of critical education, the research set out to explore higher education students' sense of agency online -- or lack of it --as part of their formal learning practices. The research found that although students were proficient Web users, they did not exercise their learner agency beyond what they assumed to be expected of them, thus evidencing the stability of their learning habitus in relation to the learning conventions associated with the academic field. Perhaps more surprisingly, however, is students' perception of the Web not only as a space of student participation, but also as a space of student surveillance. Such perceptions constitute real obstacles to meaningful participation as a form learning

This article addresses the negotiation of "queer religious" student identities in UK higher education. The "university experience" has generally been characterised as a period of intense transformation and self-exploration, with complex and overlapping personal and social influences significantly shaping educational spaces, subjects and subjectivities. Engaging with ideas about progressive tolerance and becoming, often contrasted against "backwards" religious homophobia as a sentiment/space/subject "outside" education, this article follows the experiences and expectations of queer Christian students. In asking whether notions of "queering higher education" (Rumens 2014) "fit" with queer-identifying religious youth, the article explores how educational experiences are narrated and made sense of as "progressive". Educational transitions allow (some) sexual-religious subjects to negotiate identities more freely, albeit with ongoing constraints. Yet perceptions of what, where and who is deemed "progressive" and "backwards" with regard to sexuality and religion need to be met with caution, where the "university experience" can shape and shake sexual-religious identity.