IntroductionThe experiences of Pakistanis with intellectual disabilities (IDs) and their family members have been underexplored empirically. Method The present study sought to address this gap by understanding the lives of five Special Olympics Pakistan athletes and their guardians through PhotoVoice.Findings Through thematic analysis, we present the primary theme concerning Pakistan's cultural context that provides an empirical exploration of cultural beliefs about intellectual disability, cultural expectations and support received by people with intellectual disabilities and their guardians. Discussion We discuss implications for research and practice.

The paper presents a psychoanalytically informed analysis of the concept of hip-hop identity through the lens of a four-year social action research and documentary film project, titled Moving to the Beat (M2B). The M2B project sought to document and unpack key psychological and social dynamics behind the struggle for a global identity among Black hip-hop activists in Africa and America. Two groups were formed, one in Portland, Oregon and a second in Freetown, Sierra Leone, with the aim of enlisting hip-hop as a mode of cross-cultural dialogue and as a forum for activism. Three key themes are discussed as they emerged as sites of creative conflict through the M2B project: the struggle to establish a progressive identity over against politically and psychologically regressive currents in hiphop culture, the search for authenticity in the context of globally manufactured identities, and differing conceptions of rebellion and intergenerational conflict. The paper describes how psychoanalytic theory informed the process of producing the Moving to the Beat documentary film and working through these sites of conflict in negotiating the borders of hip-hop global identities.

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This study explored the use of Exit Cards, which are formative evaluations of student knowledge and instruction undertaken at every class meeting. Its results are based on Exit Card data from two undergraduate research methods courses. Thematic analysis indicated that students used Exit Cards to communicate (1) what they learned, (2) challenges with course material, (3) experiences with peers, (4) requests for help, (5) challenges with coping, and (6) successes. While the present study is an initial exploration of the use of Exit Cards, it contributes to knowledge on the utilization of informal formative assessments. ARTICLE HISTORY

Safe spaces have the potential to become prefigurative groups that aim to create social change. The idea of a safe space as a place separate and sheltered from dominant culture to mobilize for social change has gained traction in a number of academic and practical areas. However, safe spaces have the ability to be both progressive and regressive. To guide our discussion we utilize the concept of community-diversity dialectic to address the tension between these forces within two settings. First we discuss research in an upper level college course rooted in feminist praxis. Then we discuss a faith community’s use of adaptive liturgy with parishioners with intellectual disabilities. Following this discussion, we offer a new term, “critical collective spaces”, to better capture the work done in these spaces. We offer this alternative label to move popular and academic discourse away from debating about how “safe” these spaces are (or are not) and toward a more nuanced discussion of the community-diversity dialectic and other tensions within these spaces. Our overall intention is to generate dialogue on the regressive and progressive aspects of these locations and to inform the activism and community building process within prefigurative politics more broadly.