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In recent years, instructors teaching about controversial issues such as race and ethnicity have drawn increasingly on the ideas of "safe" and "brave" spaces to encourage and facilitate dialogue during class discussion. Unfortunately, these concepts have limits when taken out of the dialogic social justice workshop and course contexts where they were initially developed—contexts with very different power dynamics than those in conventional college classrooms. I review these differences and their limits, then propose an alternate set of strategies to better adapt the "brave space" concept to conventional, disciplinary-specific, academic courses. Specifically, I urge instructors to avoid relying on marginalized students to publicly share personal experiences of oppression, to practice "calling in" which offers a productive way to challenge problematic beliefs or statements in the classroom, and to model being "brave" in their own responses when they are "called in" themselves. These strategies aim to give instructors more confidence in their ability to handle difficult conversations, while ensuring they do not burden some students or allow others to appropriate the language of "safety" to avoid challenges.

As students are more engaged in social and political issues, bold conversations are occurring in our classrooms. While these discussions are vital for our students to learn from other points of view and engage with individuals with which they disagree, it also can be a challenge as an instructor to navigate these uncomfortable and possibly confrontational conversations. I encourage the creation of a "brave space" classroom. A brave space is where individuals feel safe to be vulnerablewithout the fear of retaliation, ridicule, and dismissiveness. This poster seeks to provide strategies to create a brave space within the classroom.

How the essential democratic values of diversity and free expression can coexist on campus.Safe spaces, trigger warnings, microaggressions, the disinvitation of speakers, demands to rename campus landmarks—debate over these issues began in lecture halls and on college quads but ended up on op-ed pages in the New York Times and the Wall Street Journal, on cable news, and on social media. Some of these critiques had merit, but others took a series of cheap shots at "crybullies" who needed to be coddled and protected from the real world. Few questioned the assumption that colleges must choose between free expression and diversity. In Safe Spaces, Brave Spaces, John Palfrey argues that the essential democratic values of diversity and free expression can, and should, coexist on campus. Palfrey, currently Head of School at Phillips Academy, Andover, and formerly Professor and Vice Dean at Harvard Law School, writes that free expression and diversity are more compatible than opposed. Free expression can serve everyone—even if it has at times been dominated by white, male, Christian, heterosexual, able-bodied citizens. Diversity is about self-expression, learning from one another, and working together across differences; it can encompass academic freedom without condoning hate speech.Palfrey proposes an innovative way to support both diversity and free expression on campus: creating safe spaces and brave spaces. In safe spaces, students can explore ideas and express themselves with without feeling marginalized. In brave spaces—classrooms, lecture halls, public forums—the search for knowledge is paramount, even if some discussions may make certain students uncomfortable. The strength of our democracy, says Palfrey, depends on a commitment to upholding both diversity and free expression, especially when it is hardest to do so.

While cities have historically sought to displace and exclude Indigenous peoples through a multitude of state-sanctioned discriminatory policies such as the Indian Act, today, Indigenous peoples and cultures are flourishing across Canada's urban landscape and are creating new urban Indigenous geographies. Young Indigenous peoples are part and parcel of the vibrancy of urban Indigenous communities, especially given their involvement in promoting Indigenous cultures to wider audiences through social media. This project focuses on the spaces of solidarity and cultural exchange created by beadwork. This traditional art form and practice represents an important marker of Indigenous identity and a true form of cultural resurgence. While beadwork can represent a clear expression of one's identity in the city, it also provides opportunities for social gathering and exchange. One such example are beading circles where participants gather to bead and socialize. Focusing on the city of Ottawa, Canada's national capital, the study brings together the experiences of 13 post-secondary Indigenous students and artists, considering the role of beading circles on university campuses and how they can serve as what one interlocutor termed "brave spaces" and as sites of cultural and social exchange between Indigenous and non-Indigenous students. It is argued that these networks of learning, exchange, and solidarity enable the formation of an urban sense of place while contributing to an Indigenous right to the city and to difference, ultimately furthering the process of Indigenous urbanism and the national project of truth, reconciliation, and healing.

Over the last two decades, two contradictory processes have been notable within the development of Higher Education. The marketisation of the sector has advanced steadily at the same time as professed policies of widening participation, and this has left universities stuck between a
rock and a hard place. The datafication of equality, diversity and inclusion (EDI) policies has rendered invisible the minoritised experience in HE, and the needs of non-traditional student identities. As early career researchers and casualised members of staff, the authors are expected to
fulfil dual roles in the institution, and operate under conditions of 'in-extremis'. Drawing on Wenger's ideas of identity as a negotiated experience, and the notion of Communities of Practice, they show how different senses of achievement have been framed for non-traditional
students and staff, through both policy and practice. Because of the precarity of their posts, the authors are expected to edgewalk their way through conditions of crisis. To address some of these issues they have introduced the concept of hallway teaching - a practice that exists within a
liminal space - to highlight their sense of transience between the position of student and staff. This transience affects their ability to create long-term engagement, while they are simultaneously expected to be the most likely people to create bridges between EDI policy, staff and students

Over the past decade, the subject of "safe spaces" on college and university campuses has received much press. As originally conceived, the term "safe space" refers to an environment—often a physical space—in which "everyone feels comfortable expressing themselves and participating fully, without fear of attack, ridicule, or denial of experience." And while this original conception may not seem controversial, the meaning of "safe spaces" as applied to higher education classrooms is a subject of ongoing vigorous debate. On one side of the debate are those who believe that safe spaces foster learning by making it possible for students to be exposed to diverse perspectives in an atmosphere of honesty, respect, and empathy. On the other side of the debate are those who believe that safe spaces threaten academic freedom by requiring professors and students to refrain from expressing any viewpoint or idea that might be threatening or "triggering" to others.Student demand for safe spaces has been on the rise for decades, and there is reason to believe that with the arrival of Generation Z ("Gen Z") students on college and university campuses, the demand will increase. As a group, Gen Z students tend to be more anxious than their predecessor generations, and with the confluence of the COVID-19 pandemic and the racial unrest of 2020, they have much to be anxious about.Moreover, many Gen Z students have become accustomed to being protected from difficult situations (some refer to them as "coddled"). But at the same time, Gen Z is widely recognized as being more activist than their Millennial predecessors, on issues ranging from racial justice to human trafficking to climate change. It stands to reason that faculty, staff, and administrators in the higher education setting will need to figure out how to provide a learning environment that balances Gen Z students' insistence on addressing difficult social issues with their desire to do so in a safe space. But what exactly is a safe space? And should creating safe spaces be a goal of institutions of higher learning?Those questions take on added weight in the law school context because of the key role of the law in shaping society. Unlike undergraduate education, legal education is specifically designed to equip students to enter the profession, where they will encounter myriad situations that require them to step out of their comfort zones. This has perhaps never been truer than in 2021, as racial and social justice issues have risen to the forefront of the American consciousness at the same time that our country has experienced unprecedented political polarization. It is in this environment that lawyers are increasingly being called on to step forward and use their legal training to effect systemic change. Thus, as legal educators train future lawyers who will serve "on the front lines," it is critical that difficult racial and social justice issues be discussed in law school classrooms. So the question becomes, can law school classrooms ever be truly safe spaces?This Article provides one context within which law schools can examine how best to create an environment, both in and out of the classroom, that maximizes student learning in an age where it is more important than ever that difficult racial, social, and global issues be raised and discussed. The Article begins by tracing the development of the safe spaces movement and discussing how the traditional type of safe space manifests in today's law schools. It then highlights the many and sometimes-competing understandings of the nature and role of safe spaces and identifies some of the criticisms of the safe spaces concept, especially as those criticisms relate to "intellectual safe spaces" within the law school classroom. The Article then shifts to a discussion of the relatively new concept of "brave spaces," tracing the development of that movement and arguing that the brave space concept better describes the optimal law school classroom. Finally, the Article suggests some strategies law school administrators, professors, and students can use to begin creating classrooms that are both safe and brave spaces, able to foster the dialogue needed to equip students to become lawyers who are agents for social change.In this Article, I do not advocate doing away with safe spaces as they were originally intended to function. Rather, I suggest that law schools should be careful to balance the need for places where marginalized students can "retreat from the very real threats and demands they face by their very existence"—the true safe spaces—with the need to encourage and facilitate classrooms where students can process new and uncomfortable ideas productively—brave spaces.

This article is a constructively self-critical autoethnography of my evolving identity as an instructor in a race and ethnicity course. I supplement and contextualize my self-reflections with data in the form of comments from student evaluations. I begin by considering how my social location mediates class dynamics. I then present comments from earlier in my career when students routinely expressed discomfort and admonished me for what they felt was bias. Next, I discuss pedagogical strategies I adopted to address such criticism. Finally, I explore recent comments that affirm my pedagogical choices while encouraging continuing assessment of and modifications to the course. Because most respondents in my analysis are white, this article focuses primarily on their discomforts with and reactions to racial conversations in my classes and how I, as a white instructor, have responded. A discussion of the need for similar research on experiences of students of color is included.

This article takes up epistolary writing and the chronicling of experiences with and the impact of sexual violence in an example of fanfiction written in response to the classic young adult (YA) trauma novel, Stephen Chbosky's The Perks of Being a Wallflower. Because this novel explores the impact of childhood sexual abuse, this project posits that two particular fanfiction stories (a fic and its sequel) offers a theorization of Charlie's letters as a kind of ongoing victim impact statement, which then produces a unique narrative opportunity to create brave space for witnessing experiences of sexual trauma in community. As such, the fanfiction represents a kind of epistolary education wherein Charlie's letters are positioned as a learning tool and source of feminist development through co-created emotionally supportive experiences. Specifically, how Charlie's epistolary trauma testimony is responded to by allies and friends Patrick, Sam and Mary Elizabeth in the fanfiction is educative, particularly through their collective employment of two key practices: being generous and being generative in their responses to Charlie's letters. Their epistolary education then positions them to uniquely process and prepare to reunite with and show up for Charlie as ethical witnesses to his trauma testimony. Thus, these two fanfiction stories function as significant sites for learning about sexual violence, ethically supporting victim-survivors of it, as well as strengthening the characters' senses of community and selves.

Purpose
The purpose of this paper is to explore an alternative strategy to decrease disadvantaging gender binarism and cis-normativity in an organisational context by including trans* and gender diverse (TGD) employee voices through the development of a safe and brave space (S&BS).


Design/methodology/approach
This conceptual paper discusses the potential construction of S&BS and the possible integration as well as requirements of it into an organisational environment. The elaborated theoretical underpinning of a queering approach is used to build the foundation and the design of a potential successful implementation.


Findings
Current diversity management strategies are repeatedly reported as inadequate to tackle the issue of gender binarism and cis-normativity or even to reinforce them via various strategies. The integration of S&BS could offer cis as well as TGD people an opportunity to participate in the development of organisational structures and managerial decision-making within a democratic and empowering environment. Managing gender with the support of TGD employees may increase inclusion, equity and diversity of gender in management and organisation.


Originality/value
Although much of the management and organisational literature accepts the concept of gender binarism and cis-normativity, the integration of TGD employee voices through the adaptation of S&BS from an educational context into organisational management has not been explored.

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Contents -- List of Figures -- Preface -- Note -- Acknowledgements -- Part I: Safe Spaces -- Chapter 1: A Framework for Interpretation -- Methodology -- Who This Book is For and How to Use It -- Chapter 2: Histories of Safe Spaces -- Public and Private Space -- Psychological Safety -- Cultural Safety -- Diversity and Inclusion -- Exclusive Spaces -- Containing (Those Who Count) -- Note -- Chapter 3: The Safety Trap -- Freedom -- Lampooning Safety: 'Snowflakes' in Popular Culture -- Free Speech, Hate Speech and the Phobias -- Trigger Warnings and Consent -- Paradoxes in Comfort and Critical Thinking -- Harm -- Microaggressions and Tone Policing -- Lateral Violence -- Emotional Labour -- Cancel Culture, No Platforming, Calling-Out -- Trap -- Conflict, Harm, Abuse -- Guaranteeing Safety -- Perpetuating Harm: A Marriage Act Case Study -- Breaking the Cycle: Moving from 'Safe' to 'Brave' -- Chapter 4: Bodies at Borders: Breaching the Binary -- Being Seen: Classified -- Searching: Gender Odyssey to a Transgender Archive -- Seeing: Non-binary, Middle-aged, White, Parent -- Surveillance: Being Watched and Practicing Passing -- Self-coding: Choosing our Fit -- Part II: Safe Enough in Practice -- Chapter 5: Devising 'Safe Enough' -- Constructing Pride -- Architectures of Safety -- Governance, for and with LGBTQI+ Communities -- Organizing Careful Rebellion -- Regarding Queer - in Art and Performance -- Infographics and Images -- Chapter 6: Intimate Encounters -- Holding the Line: Crisis Interventions -- Lubricating Consent: Intimacy Parties -- Hooking Up and Navigating Consent -- Reframing Scars: Tattooing Trauma -- Note -- Chapter 7: Mediated Storytelling -- Group Safety in Digital Storytelling -- Journeys of Heartache and Hope -- Rainbow Family Tree -- Social Media Storytelling.