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Abstract"Sexuality education"– broadly defined as teaching and learning about a range of issues related to puberty, sexuality, and relationships – occurs all day every day, formally and informally, intentionally and unintentionally. Nevertheless, adults organize policy and instruction for young people around a constrained set of concerns: first, that the sexuality education youth receive does not help them navigate an increasingly sexualized and dangerous world and, second, that the lessons are themselves damaging, exacerbating the risks youth and children already face. I discuss sexuality education's entanglement with these conventional cultural ideas about youth, sexuality, and education. I consider the ways that abstinence‐only and comprehensive school‐based sexuality education rest on a series of a discursive framings, including a commitment to regulating sexuality and youth, a contemporary "moral panic" that renders all talk about youth and sexuality provocative, and normative and instrumental conceptions of teaching and learning about sexuality. I conclude by discussing the implications of these discursive framings for classroom practice and imagining an alternative model in which sexuality education might embrace ambiguity and ambivalence as a necessary and even welcome condition of young people's sexuality and education.

"We wrote this book for undergraduate students taking a research methods course, most often in sociology departments but also in other social science disciplines, such as health studies, social work, and education. We cover a wide range of methods and approaches to study design, data collection, and analysis. Research methods are not tied to any particular nation, and the principles underlying them transcend national boundaries. The same is true of this book. Alan Bryman wrote the original text on which ours is based with the needs of British postsecondary students in mind, but instructors across Europe and Canada adopted it as well. Edward Bell later adapted Bryman's textbook for Canadian instructors and students. He preserved the qualities that contributed to the book's initial success-its clarity, comprehensiveness, and presentation of social research methods in an international context-while expanding the discussion of Canadian and, more broadly, North American examples, sources, and research studies. We, Jen Reck and Jessica Fields, adapted Bryman and Bell's Canadian text for a U.S. audience. We were initially drawn to the text as a foundation for ours not only because of its clarity and comprehensiveness but also for its attention to qualitative and quantitative methods. The text took differences between qualitative and quantitative research seriously, but did not assume that those differences are either inevitable or insurmountable. We've tried to preserve these qualities in this adaptation while bringing concerns and commitments of special importance to American readers. We emphasize research methods as a tool to understand and address social problems, divisions, and inequities with which the United States and other countries struggle. We approach research as a collection of decisions to be made thoughtfully: having considered one's options and with implications and consequences in sight. And we highlight the work of scholars from historically marginalized communities in an effort to broaden and deepen the available picture of sociological research. Our hope is that this book, first, elevates the work already underway to address historical inequities and, second, welcomes a new generation of scholars into the sociological project of seeking understanding as way to promote justice"--

Sociologists Jessica Fields and Laura Mamo, along with education researchers, Jen Gilbert and Nancy Lesko, report on their high school storytelling project, Beyond Bullying, that invited teachers, students and community members to record stories of LGBTQ sexuality that moved beyond tales of depression, bullying and suicide towards ordinary narratives of love, loss, friendship and family.

Using a collaborative autoethnographic approach, we discuss body mapping as an embodied pedagogical practice for teaching sexuality. Body mapping centers stigmatized bodies through guided visual, oral, and textual self-representation. We begin by discussing embodied pedagogies and the bind of representation (ideas grounded in the work of feminists of color) in teaching and learning about sexuality. We then consider three body mapping experiences: in a sexuality education graduate seminar ( seminar mapping), as a remote synchronous practice ( remote mapping), and as a solo practice ( solo mapping). We explore challenges in representation, embodied difference, and the im/possibility of mapping the sexual. Finally, we consider the implications and applications of body-mapping exercises for sexualities classrooms.

The so called sexual diversity has become a political and academic, novel issue in the last ten years in Mexico, particularly that which regards to LGBT identities, thanks to the organizational force of these identities, that inform being victims of constant homophobic violence. These forms of violence occur frequently in schools, an issue that make a rigid regulatory framework on the body, sexuality and gender very evident, and where formal educational has a central role. In this paper, we report the experience of a group of researchers from different generations, cultures and countries on the use of an experimental and novel methodology that provokes interruptions—pauses—in schools. This method consisted of introducing a sound-proof booth (a wooden artefact of two meters, by one meter, by one meter) into schools, into which one could enter to "tell a story on sexual diversity", be it individually or collectively, that would be registered by a videocamera or audiorecorder. The booth remained in each school for two weeks, during which we developed participant observation and interviews. We called this flash ethnography, due to its short duration and intention of interrupting the school's everyday life. In this text we reflect on the implications of this method, as a pause for the sites in which we worked and for ourselves. A pause that allowed to re-establish the pedagogical, sexual and affective logics, norms and politics of each site, that provided opportunities to tell typical and dissident stories on what is conceived as sexuality and sexualdiversity in schools. Another relevant effect was the constitution of an us as an other to each site, something that constituted us as vulnerable, but privileged to carry out observation. ; La llamada diversidad sexual se ha convertido en un asunto político y académico novedoso en la última década en México, en particular las identidades LGBT, gracias a la fuerza organizadora de estas identidades que denuncian una serie de violencias cometidas en su contra. Violencias que suceden con mucha frecuencia en los escenarios de educación formal. Esto evidencia un marco regulatorio sobre el cuerpo, la sexualidad y el género rígido, en donde la educación formal tiene un papel central. En este documento reportamos la experiencia de un grupo de investigadores de diferentes generaciones, culturas y países, en el uso de un método de investigación e intervención para escuelas, experimental y novedoso, que provoca interrupciones—pausas—en los escenarios educativos. El método consiste en introducir una cabina (construcción de madera de dos metros x un metro x un metro) aislada de sonido en un escenario educativo, a la cual se puede ingresar para "contar una historia sobre diversidad sexual", ya sea individual o colectivamente, y que queda registrada por una videocámara o audiograbadora. La cabina permaneció en cada escenario durante dos semanas, durante las cuales también se realizó observación participante y entrevistas a miembros de la comunidad. A esto le llamamos etnografía flash por su corta duración y su intención de interrumpir la cotidianidad escolar. En este texto reflexionamos sobre las implicaciones de este método, como una pausa para los escenarios donde trabajamos y para nosotres mismes. Pausa que permitió reestablecer las lógicas, normas y políticas pedagógicas, sexuales y afectivas de cada espacio, para abrir oportunidades para contar historias típicas y disidentes sobre lo que en las escuelas se concibe como sexualidad y diversidad sexual. Un efecto de relevancia fue la constitución de un nosotres como otredad para la escuela, cuestión que nos construyó como vulnerables, pero privilegiades para la observación.