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Through narratives and critical interrogations of classroom interactions, I sketch an argument for a co-constitutive relationship between qualitative research and pedagogy that imagines a more reflexive and socially just world. Through story, one comes to see an interplay between one's own experiences, one's own desires and one's community — I seek to focus that potential into an embodied pedagogy that highlights power and, as a result, holds all of us accountable for our own situated-ness in systems of power in ways that grant us potential places from which to enact change. Key in this discussion is a careful analytical point of view for seeing the world and a set of practices that work to imagine new ways of talking back.

In this autoethnographically informed article, I propose an ethic of reflexive practice that teachers might/should engage in; such practice moves from "what I believe about teaching" to "why I believe what I believe about teaching." Here, reflexive autoethnography serves not only as the method of my article but also as a potential method for developing reflexive pedagogical practices. Such work, I would argue, enables more critically informed pedagogical philosophies that translate importantly to actual classroom choices.

This autoethnography explores the role of absence for the White subject, locating that absence within the perceiving Self. In this article, the author articulates a gradual process of coming to see his own Whiteness through evocative writing to make space for Others to move toward locating their own social position. This article understands the Self not as fixed, but rather as an agent in a constant process of subject formation as narrated by that Self, Others, and the social worldview in which that Self is located.

This essay examines Joan W. Scott's (1991) essay "The Evidence of Experience" in light of cultural studies scholarship that uses personal, experiential evidence, and/or innovative/critical methodologies. The authors argue that the situated, (inter)subjective, and complex nature of this inquiry conscientiously has brought to life Scott's call for historicizing experience, rather than blindly using it as foundational, and enthusiastically continues doing so to date. In this way, these critical methods already seek to problematize and complicate experience, even as it is used to talk toward and/ or against cultural norms.

In teaching, our teacherly bodies are always available for the interpretation and evaluation of others. Indeed, it was a first lesson for many: entering the classroom the first time and feeling those eyes reading your performance of self, deciding what kind of class (and what kind of teacher) this experience was going to offer. However, our students' reading are never theirs alone— they are produced and made possible by larger ideological struggles that produce the possibilities and impossibilities of what they (and we) can conceive. These struggles, these systemic reiterated forms work to generate binaries that often deny the complicated identities that occupy our shared spaces. In this article, we chart out and enflesh the teacher's body, asking about the invisible bodies that these binaries exclude. In particular, we ask about sexualized bodies and the binaries that erase real opportunity for critically informed democratic pedagogy.

Acknowledgments; Foreword; Introduction; I: Identity, Pedagogy, and Praxis; Chapter One: Performative Pedagogy as a Pedagogy of Interruption; Chapter Two: Doing Intersectionality; Chapter Three: Understanding Identity Through Dialogue; Chapter Four: (Academic) Families of Choice; II: Identity and Home/Spaces; Chapter Five: Cultural Reentry; Chapter Six: Performing Home/Storying Selves; III: Identity and the Global-Local Dialectic; Chapter Seven: Landscaping the Rootless; Chapter Eight: Cultural Matter as Political Matter.