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Militant ethnography is a burgeoning, deliberately politicised approach to qualitative research, that helps activist-researchers engage with the cultural logic and practices underpinning contemporary anti-authoritarian social movements. Despite its ascendancy amongst researchers investigating contemporary anarchist and anti-authoritarian social movements, militant ethnographic approaches have had limited broader exposure amongst qualitative researchers.With this in mind, my article serves three purposes. First, it acquaints a wider audience of qualitative researchers with militant ethnography. Second, and with reference to insights collaboratively produced during my own militant ethnographic research alongside Greek anarchists and anti-authoritarians, it shares some of the cultural logic and practices underpinning anarchist and anti-authoritarian activity in this space. Third, I make a novel case for the extended application of militant ethnography, so that it accommodates the dissemination of field-constructed knowledge and insights amongst kindred political networks in other locations.

At a peripheral glance the collective action of a social movement group creates a perception of rational and homogenous internal group identity. This façade has led some social movement theorists to take for granted the internal cohesiveness of the groups they are studying. Yet this emphasis on the rationality and structure of collective action over-simplifies the complex and dynamic interactions that occur in the construction of individual and collective identities. Accordingly, the constructivist New Social Movement theoretical paradigm actively eschews these misleading assumptions, instead granting primacy to the study of the reflexive, complex and dynamic interactions that occur in the construction of individual and collective identities. By employing the tools provided by New Social Movement theory my study unravels one such under-researched identity, namely the diverse and multifaceted 'eco-spiritual' identity. The rich narratives of actors who consider themselves spiritual and are environmental activists are analysed through a case study of the Wilderness Acton Group, a collective within The Wilderness Society, Sydney. Analysis of the fieldwork data informs a theoretical and empirical understanding of social movements with regard to the negotiation and construction of political goals; trajectory and rejuvenation; individual movement motivation and participation; ongoing construction of group identity and solidarity; emotional commitment; action event selection; and group rituals, activism and practices

Chapter 1. Mr Scully - Boxing -- Chapter 2. Marcia Ella-Duncan OAM - Netball -- Chapter 3. Lloyd Walker - Rugby Union -- Chapter 4. Gary Ella - Rugby Union -- Chapter 5. Phil Duncan - Rugby League -- Chapter 6. Terry Hill - Football (Soccer) -- Chapter 7. Professor John Evans - Rugby Union/Athletics -- Chapter 8. Sharon Finnan-White OAM - Netball -- Chapter 9. Tom Evans - Rugby Union -- Chapter 10. Darren Allie - Basketball/AFL -- Chapter 11. Danny Allende - Rugby League -- Chapter 12. Ali Tucker-Munro - Netball -- Chapter 13. Jeff Cook – Cricket -- Chapter 14. Jamie Pittman – Boxing -- Chapter 15. Jarred Hodges - Rugby Union -- Chapter 16. Rod Broad - Rugby League -- Chapter 17. Kirsty Smith – Netball -- Chapter 18. Mark Heiss - Touch Football -- Chapter 19. Gareth VonDuve - Football (Soccer) -- Chapter 20. Umima Austral - Netball -- Chapter 21. Shennae Neal - Netball -- Chapter 22. Bou Ovington - Rugby League -- Chapter 23. Courtney Ugle - AFL.

Representations of Aboriginal Australian peoples as genetically predisposed to sporting prowess are pervasive and enduring perceptions. This rhetoric belongs to a larger narrative that also describes a peculiarly Aboriginal style of play: full of flair, speed and 'magic'. Such imagery has informed a common perception that, in many team sports, Aboriginal athletes are biologically more suited to playing positions characterised by pace, trickery and spontaneity, rather than those that utilise leadership acumen and intellectual skill. There has been a great deal of academic research exploring how such essentialised and racialised representations play out for Aboriginal athletes. In this paper, however, we extend that research, examining how racialised representations of Aboriginal athletic ability affect Aboriginal coaches. Premised on interviews with 26 Aboriginal Australian coaches, we argue that representations of Aboriginal athletes as naturally suited to speed and flair, rather than leadership and sporting-intellect, help maintain an environment that limits opportunities for Aboriginal Australians seeking to move into sporting leadership roles, such as coaching. This paper sheds light on the ways in which racialised representations of Aboriginal athletes feed into a settler colonialist narrative that stymies opportunities for aspiring Aboriginal professional coaches, and speculates on the limitations of this approach, in challenging the political hegemony of settler colonialism.

Intro -- Foreword -- Acknowledgements -- Contents -- Notes on Contributors -- 1: Collecting Stories -- Why Risk? -- But What Is Risk, and How Is It Conceived? -- Getting the Stories -- Presenting the Stories -- The Structure -- References -- 2: Sex in the Academy/Sex in the Field: Bodies of Ethics in Activist Research -- What Does the 'Field' Mean to You? What Approaches Do You Use? -- And What Kinds of Spaces Did You Do Your Fieldwork In? What's It Like for You There? -- Were There Legal Risks That Came with the Ethnography or Interviews? -- What Kind of Things Were You Worried About Going into the Research? What Came to Fruition and Was It Expected or Unexpected? -- Has Anything Like That Happened to You? -- Did You Feel Like There Was Institutional Support, and What Gets You Through That? -- How Do You Deal with the Emotional Outcomes? How Do You Balance Those Multiple Roles as Sex Worker, Activist and Researcher? -- You Have So Many Things to Juggle! Do You Ever Sleep? -- What Is the Role of a Researcher, Given Your Concerns About How Knowledge Is Produced and Whose Voices Are Represented? -- What Are Some of the Challenges of Insider Research in Porn Studies, Being Part of the Communities You Are Studying? -- As a Lawyer and a Sex Worker, You Have Had Different Kinds of Contact with the Criminal Justice System, How Has That Affected Your Research and Your Fieldwork? -- How Did You Learn About All These Strategies That You Have Implemented? -- It's Clear That Your Research Is Underpinned and Guided by a Body of Ethics That Is Not Located in the Formal, Bureaucratic Ethics Process. You Have Also Mentioned a Number of Key Figures That You Have Learnt from Along the Way. Why Is This So Importa -- What Do You Wish Somebody Had Told You Before You Started Doing the Research That You've Done? And What Would You Like to See More Of? -- References.