Photovoice provides alternative ways of doing research with schoolgirls, who are vulnerable and often under-acknowledged research participants. It is particularly valuable in dealing with sensitive topics such as gender-based violence, poverty and HIV/AIDS and other chronic illnesses. Photovoice is thus widely employed in disciplines such as health, education, economics, sociology, anthropology, and geography. Up until now, however, it has been predominantly underpinned by participatory action research and other communitybased participatory related methodologies. This article explores the possibility of blurring the boundaries between photovoice and narrative inquiry to create a narrative-photovoice methodology for gender-based research. In this study, South African schoolgirls participate as coresearchers employing narrative-photovoice and reflect on the value and limitations of this methodology for making meaning of gender (in)equity in their everyday lives. The main findings are categorized into the following themes: (a) superstition and suspicion: a gatekeeper to gaining access, (b) embracing creativity, (c) moving beyond the abstract, (d) digital versus disposable camera, (e) and having fun while learning. In the conclusion, the authors reflect on the participants' experiences of doing narrative-photovoice and highlight particular considerations for using this methodology.

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and Norway. It presents a study of the teachers' perceptions of and responses to the diversity within their classes, in relation to their professional role and their personal and professional biographies. The study employed biographical research methods and 36 teachers were interviewed. Key findings were that, in every country, there was a clear relationship between individual teachers' personal biographies and how they responded to religious and/or cultural diversity and common cross-national strategies for dealing with these aspects of diversity. However, socio-cultural factors within each country (including dominant views of the relationship between religion and education) affected the ways in which the teachers perceived the diversity within their classes and there were national differences in how teachers prioritised aspects of diversity. The study concludes that if teachers of religion are to extend the range of their responses to classroom diversity, they would benefit from opportunities to reflect on the relationship between their perceptions of and responses to religious and cultural diversity, their personal biographies, and national requirements and expectations related to their professional role.

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Radicalisation of Muslim youth is a hot item in the Netherlands. Deradicalisation is therefore high on the agenda. In our view, however, the deradicalisation processes begin at a moment ‘when it is too late to lock the stable door, because the horse has already bolted’. That is why our focus is on the prevention of radicalisation. In our contribution, we explore the concept of ‘radicalisation’ and inform the reader about deradicalisation programmes developed in the Netherlands and in Europe. The lack of success of these programmes challenges us to focus on ‘prevention’. In our view, a playful dialogical encounter in a safe space is a must in the approach of young people who are on the verge of radicalisation. The above-mentioned concepts of radicalisation, deradicalisation and prevention are presented in the first paragraph, followed by a discussion of de- and counter-radicalisation programmes in paragraph two. The third paragraph focuses on the prevention of radicalisation in education. Crucial here is a dialogical relationship between teachers and students, between the students themselves and within the students’ inner selves. This latter aspect is inspired by the theoretical framework of the dialogical self-theory, with its core concept of ‘multi-voicedness’ and ‘positioning of voices’. Special attention in the positioning process is given to resilience. The heart of this publication is dedicated to the re-invention of an age-old Islamic game: shaṭranj al-ʿārifīn’. In the fourth paragraph, we describe its origins and our adapted version of this game. Playing the game in pilot studies—a ‘serious play session’—increases young people’s awareness of religion and its positioning, resulting in strengthening resilience in their life orientation. In the concluding fifth paragraph, we state that our innovative, playful and theoretically well-framed approach is a promising module to be implemented in formal and informal education.