Learning to think differently: Diversity training and the ‘good encounter’

Emotions, Encounters and Expectations: The Uncertain Ethics of 'The Field'

“…As Thrift (2003a: 119) suggests, the difficulty of such a procedural model is that it seeks to 'render the ethical outcomes of research encounters predictable'. By contrast, in reflecting on the entanglements of emotion, position and politics that ethnographic work in a drop-in environment produced, I argue that fieldwork demands the development of situated judgements which exceed procedural models of ethics (Darling 2010;Wilson 2013). It is these elements of fieldwork which may elude the grasp of doctoral training schemes and ethical audits as they only emerge through the practice of research itself (Browne and Moffett,p.…”

“I never felt targeted as an Asian … until I went to a gay pub”: Sexual racism and the aesthetic geographies of the bad encounter

“…1 Much additional work has gone into examining the spatialities of encounters and the conditions under which these encounters could have meaningful effects in challenging prejudices or promoting intercultural understanding (Leitner, 2012;Mayblin et al, 2015;Wilson, 2013). Thus, while significant threads of this work have sought to…”

“…Researchers have examined encounters across difference in a number of different spatial contexts, including urban public spaces like city streets (Wise, 2005) and public transport (Lobo, 2014a;Wilson, 2011), as well as schools (Hemming, 2011;Wilson, 2014), university campuses (Andersson et al, 2012), places of worship (Ehrkamp and Nagel, 2012), within families , in homes (Schuermans, 2013), and in organized activities and community projects (Matejskova and Leitner, 2011;Mayblin et al, 2016;Wilson, 2013). Further, literatures on spaces of encounter have expanded beyond a focus on encounters across ethnic, racial, and/or cultural difference in diverse urban spaces of migrant settlement to a broader range of differences, including work on cross-class encounters (Lawson and Elwood, 2014), calls for more intersectional approaches to encounter (Valentine and Waite, 2012), and accounts of encounter beyond the dynamics of ''Western'' cities that highlight the necessarily situated character of encounters and their study (Ye, 2016a).…”

“…Drawing on interviews with queer Asian men in Sydney, as well as archival evidence of political projects and cultural production, this paper contributes to these literatures through examining accounts of dating and sex as important moments of encounter through which the aesthetic orderings of race, gender, citizenship, and belonging are constituted. However, in distinction-but not opposition-to approaches that focus on analyzing or clarifying the conditions of a ''good'' or ''meaningful'' encounter that can reduce prejudice or promote intercultural understanding (Matejskova and Leitner, 2011;Mayblin et al, 2015;Wilson, 2013), I mobilize Ahmed's (2010) revaluation of the ''bad encounter'' by attending specifically to the problem of sexual racism as it emerges in the accounts shared by participants.…”

The Possibilities of Tolerance: Intercultural Dialogue in a Multicultural Europe

“…Participants attend the workshops for a variety of reasons and either sign up individually or are sent by organisations, including local councils, schools, the police, and businesses. Workshops are run both as a means to train people in conflict mediation and as a means to address ongoing conflicts and discrimination within a particular area [for a more detailed account see Wilson (2013a)]. …”