Sane-Heteroprofessionalism and Knowledge Production: Queering and m/Maddening Preservice Professional Programs
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| Title: | Sane-Heteroprofessionalism and Knowledge Production: Queering and m/Maddening Preservice Professional Programs |
|---|---|
| Language: | English |
| Authors: | Adam W. J. Davies (ORCID |
| Source: | Pedagogy, Culture and Society. 2025 33(4):1495-1513. |
| Availability: | Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 19 |
| Publication Date: | 2025 |
| Document Type: | Journal Articles Reports - Descriptive |
| Education Level: | Higher Education Postsecondary Education |
| Descriptors: | Professionalism, Preservice Teacher Education, Sexual Orientation, Higher Education, Social Bias, Mental Disorders, Developmental Psychology |
| DOI: | 10.1080/14681366.2024.2418096 |
| ISSN: | 1468-1366 1747-5104 |
| Abstract: | This article theorises the concept of sane-heteroprofessionalism as a regulatory mechanism operating at the intersections of sanism, cis-heteronormativity, and other structural oppressions within pre-service post-secondary education programmes. Building upon existing discussions of heteroprofessionalism, we examine how sane-heteroprofessionalism functions to govern m/Mad, queer, and trans knowledge and subjectivities within these programmes, positioning professionalism as a tool of social control. We advocate for future critical analyses of sane-heteroprofessionalism to explore how notions of professional competency and regulation systematically marginalise queer, m/Mad, and trans perspectives among faculty, students, and instructors in higher education. |
| Abstractor: | As Provided |
| Entry Date: | 2026 |
| Accession Number: | EJ1494033 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwFii6zKU9UaVvdWqkvSkHKiAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDK_jhoan3iueJ1Q5cAIBEICBm_EB2_m7K5PGykk2jf0s3e96-ydD5810qFctWtnfj1QYYy2vhXtrDpNPfe1EqWThz3V_E1uZ8Kbve6R8wOOplJ-sjTwJPzmWDO0d0Ggj8r50mttSh7Jq78kX_2ZQgIDAV1SH42zcl7rDKTg0g2tYYAcevo6u0ZiJ1Ks73SFPE_2HEFlhLVoE8x1BF19jLOblGYyQ06dC3YaGxTP9 Text: Availability: 1 Value: <anid>AN0186671568;nt901aug.25;2025Jul18.01:04;v2.2.500</anid> <title id="AN0186671568-1">Sane-heteroprofessionalism and knowledge production: queering and m/Maddening preservice professional programs </title> <p>This article theorises the concept of sane-heteroprofessionalism as a regulatory mechanism operating at the intersections of sanism, cis-heteronormativity, and other structural oppressions within pre-service post-secondary education programmes. Building upon existing discussions of heteroprofessionalism, we examine how sane-heteroprofessionalism functions to govern m/Mad, queer, and trans knowledge and subjectivities within these programmes, positioning professionalism as a tool of social control. We advocate for future critical analyses of sane-heteroprofessionalism to explore how notions of professional competency and regulation systematically marginalise queer, m/Mad, and trans perspectives among faculty, students, and instructors in higher education.</p> <p>Keywords: Sane-heteroprofessionalism; sanism; Cis-heteronormativity; structural oppressions; professionalism; higher education; pre-service</p> <hd id="AN0186671568-2">Introduction</hd> <p>Within North American higher education contexts, faculty from historically disenfranchised communities (e.g., queer [2-spirit, lesbian, gay, bisexual, queer, transgender, intersex, and asexual] and m/Mad[<reflink idref="bib1" id="ref1">1</reflink>] communities) (Acker, Webber, and Smyth [<reflink idref="bib1" id="ref2">1</reflink>]; Ahmed [<reflink idref="bib4" id="ref3">4</reflink>]; A. Davies, Karmiris, and Berman [<reflink idref="bib38" id="ref4">38</reflink>]; Ferguson [<reflink idref="bib45" id="ref5">45</reflink>]; Davies [<reflink idref="bib39" id="ref6">39</reflink>], [<reflink idref="bib40" id="ref7">40</reflink>]) – especially those who teach part-time and on contract – continue to have their identities and knowledge surveilled and regulated, despite calls to embed diversity, equity, and inclusion (DEI) into the fabric of higher education institutions (Ahmed [<reflink idref="bib4" id="ref8">4</reflink>]; Ferguson [<reflink idref="bib45" id="ref9">45</reflink>]). There is a paucity of the literature examining the regulation of historically disenfranchised faculty who teach in pre-service professional programmes (e.g., early childhood education, teacher education, and social work). These pre-service professional programmes are often imagined as <emph>apolitical</emph> – that is, they prepare students to utilise a set of skills and practices in consultation with appropriate accreditation standards. For example, within the context of teacher education, Britzman et al. ([<reflink idref="bib21" id="ref10">21</reflink>]) note how student preparation extends beyond the classroom to the 'field' or 'school/classroom' whereby students are socialised to believe that the immediacy of practice is where learning happens and will be judged – described as a 'rush to practice'.</p> <p>Pre-service professional programmes in the helping professions[<reflink idref="bib2" id="ref11">2</reflink>] typically hierarchise knowledge based on its 'usefulness', suggesting that only certain knowledge is 'useful' and 'credible' in practice. For example, developmental psychology theories are often centralised in professionalised post-secondary programmes due to the dominance of psychology within the helping disciplines; this is often taught without reference to the historical and ongoing harms of psychology towards marginalised communities (Davies [<reflink idref="bib37" id="ref12">37</reflink>], [<reflink idref="bib39" id="ref13">39</reflink>]; Varga [<reflink idref="bib101" id="ref14">101</reflink>]). Through the investment in applying learning and basing student learning objectives within professional standards and competencies, these pre-service professional programmes gatekeep what is considered 'professional knowledge'. Only the knowledge deemed 'acceptable' from the profession itself (e.g., accreditation standards and codes of ethics) is prioritised as 'useful' knowledge for student learning (Adam [<reflink idref="bib2" id="ref15">2</reflink>]; Davies and Neustifter [<reflink idref="bib40" id="ref16">40</reflink>]; Hosken [<reflink idref="bib55" id="ref17">55</reflink>]; Krieg [<reflink idref="bib59" id="ref18">59</reflink>]).</p> <p>Accredited knowledge deemed 'acceptable' by professional bodies encounters queer and m/Mad knowledge (encounters in and out of the classroom are often made known by the punitive, carceral reactions employed to erase, silence, and shame queer and m/Mad knowledge), whereby such knowledge is constructed as not 'useful' or too 'theoretical', and is often excluded from professionalised programmes, thereby limiting the imaginations of pre-service students in their understandings of their fields (Pino [<reflink idref="bib77" id="ref19">77</reflink>]). While structural constraints are placed upon 'professionalism' within current neoliberal educational institutions and programmes, the concept of 'professionalism' has the capacity to be transformed as a strategy for resistance. However, as we explain below, excluding knowledge deemed 'unimportant' maintains structural dominance (Apple [<reflink idref="bib7" id="ref20">7</reflink>]), which limits students' capacities to view the world differently.</p> <p>We focus upon 2SLGBTQIA+ (or queer) and m/Mad faculty (or faculty with mental health conditions, psychiatric disabilities, psychosocial disabilities, diagnoses of 'mental illness', and/or otherwise identify with experiences of madness, mental distress, or altered/extreme states) in pre-service professional programmes to elucidate our points, and how their queer and m/Mad knowledge can enrich and disrupt highly professionalised pre-service programmes. We centre these two perspectives because they are often discounted or excluded from professional knowledge regimes. Ingram ([<reflink idref="bib56" id="ref21">56</reflink>]) describes how thinking with madness involves 'continually bringing up questions of nonsense and introducing nonsense' (<reflink idref="bib15" id="ref22">15</reflink>). Utilising Ingram's concept of 'nonsense' provides pre-service practitioners with the capacity to ask questions about how they can 'apply' m/Mad studies in professional practice; that is, it might seem like 'nonsense' to critique the very fabrics of pre-service students' fields and the profession generally. Yet, this 'nonsense' might be what is needed to 'rupture' (Snyder et al. [<reflink idref="bib93" id="ref23">93</reflink>]) these very professions and their overt and covert enforcement of normativity (Davies [<reflink idref="bib37" id="ref24">37</reflink>], [<reflink idref="bib39" id="ref25">39</reflink>]).</p> <p>2SLGBTQIA+ and m/Mad faculty often navigate higher education systems and practices that stigmatise perceived signifiers of gender and sexuality and/or mental/emotional difference and promote professionalism centred on heteronormative, cisnormative, and sanist[<reflink idref="bib3" id="ref26">3</reflink>] values (all of which, including the notion of professionalism itself, are rooted in white supremacy, anti-Blackness, classism, ableism, and settler colonialism). This navigation leads to greater difficulty in finding work or employment in higher education (Davies [<reflink idref="bib37" id="ref27">37</reflink>]; Castrodale [<reflink idref="bib28" id="ref28">28</reflink>]; Marasco and Astramovich [<reflink idref="bib66" id="ref29">66</reflink>]; Pilling [<reflink idref="bib76" id="ref30">76</reflink>]; Prock et al. [<reflink idref="bib81" id="ref31">81</reflink>]), or less safety or permission to be 'out' in the classroom, whether as m/Mad (Davies [<reflink idref="bib37" id="ref32">37</reflink>], [<reflink idref="bib39" id="ref33">39</reflink>]) or queer (Davies and Neustifter [<reflink idref="bib40" id="ref34">40</reflink>]). For example, cisgender gay and lesbian and binary and non-binary trans instructors receive less positive and more politicised student evaluations than their heterosexual, cisgender peers (Anderson and Kanner [<reflink idref="bib6" id="ref35">6</reflink>]; Siegel [<reflink idref="bib89" id="ref36">89</reflink>]). Holley [<reflink idref="bib54" id="ref37">54</reflink>]) explores diversity in terms of both knowledge and positionality, which regulate and confine various disciplines and fields. Yet, queer and m/Mad faculty, particularly faculty who are invested in teaching queer and m/Mad theories, studies, and frameworks, experience intense scrutiny when teaching in professional higher education programmes, and often both the subjectivities and knowledge of critical faculty are deemed <emph>too</emph> queer or m/Mad to teach (Davies [<reflink idref="bib37" id="ref38">37</reflink>], [<reflink idref="bib39" id="ref39">39</reflink>]; Davies and Neustifter [<reflink idref="bib40" id="ref40">40</reflink>]; Ewing, Stukas, and Sheehan [<reflink idref="bib44" id="ref41">44</reflink>]).</p> <p>This article connects the structures of cis-heteronormativity[<reflink idref="bib4" id="ref42">4</reflink>] – that propagates gender binary, heterosexual logics that regulate queer and trans people – with sanism that is pervasive in the everyday, often mundane, encounters faculty have in pre-service professional programmes in higher education. As white, queer, trans, non-binary, and m/Mad faculty, we recognise the importance of situating ourselves in the research project. Nnaemeka suggests that 'we must put a human face to what is called a body of knowledge and in the process unmask the presumably faceless body. [...] We cannot assume critical thinking without asking crucial questions about what is being thought critically and who is thinking critically' ([<reflink idref="bib74" id="ref43">74</reflink>], 363). Adam Davies (they/them/theirs) is a tenure-track education scholar who identifies as a non-binary, queer, neurodivergent, Mad white settler educator, activist, and critical scholar in a mid-sized comprehensive university in Ontario, Canada on the traditional lands of the Attawandaron Peoples and the treaty lands and territories of the Missaussaugas of the Credit First Nation. Robert Mizzi (he/him) is a tenured education scholar who lives and works on the traditional lands of the Anishinaabeg, Ininiwak, Anisininewuk, Dakota Oyate, and Dene peoples, and the national homeland of the Red River Métis. He identifies as a first-generation Canadian, white, cisgender, queer settler with a disability. He is based at a mid-sized comprehensive university in western Canada. Cameron Greensmith (they/he) is a tenured social work educator who is a white settler descendant currently living on traditional lands of the Cherokee and Creek in what is now known as Georgia and self-identifies as queer, genderqueer, m/Mad, invisibly disabled, and sober. Jersey Cosantino (they/them/theirs) is a doctoral candidate in cultural foundations of education and former pre-K-12 educator who identifies as a Mad, neurodivergent, Autistic, queer, trans, non-binary, white settler currently residing on unceded, stolen Onondaga land.</p> <hd id="AN0186671568-3">Theoretical framework: the value of queer and m/Mad studies</hd> <p>To centre the knowledge and lived experiences of 2SLGBTQIA+ and m/Mad faculty in pre-service professional programmes, we draw from queer theory (Ahmed [<reflink idref="bib3" id="ref44">3</reflink>]; Britzman [<reflink idref="bib23" id="ref45">23</reflink>], [<reflink idref="bib24" id="ref46">24</reflink>]) and m/Mad studies (LeFrançois, Menzies, and Reaume [<reflink idref="bib64" id="ref47">64</reflink>]; Snyder et al. [<reflink idref="bib93" id="ref48">93</reflink>]). We do so to delineate the ways specific knowledge is regulated and deemed not 'useful' (Ahmed [<reflink idref="bib5" id="ref49">5</reflink>]) or otherwise queer (Britzman [<reflink idref="bib23" id="ref50">23</reflink>]) in pre-service professional programmes, while specifically building upon seminal work on heteroprofessionalism (Mizzi, [<reflink idref="bib70" id="ref51">70</reflink>]). Our use of queer is not strictly limited to gender identity and expression and sexual orientation (although they are involved in our conversation) as we use queer to think about crafting 'a space in opposition to dominant norms, a space where transformational political work can begin' (Cohen [<reflink idref="bib32" id="ref52">32</reflink>], 438).</p> <p>Our theoretical framework makes use of Britzman ([<reflink idref="bib23" id="ref53">23</reflink>], [<reflink idref="bib24" id="ref54">24</reflink>]) concept of 'difficult knowledge', which challenges traditional educational paradigms by emphasising the importance of confronting uncomfortable truths that are often marginalised or ignored within mainstream educational theories and discourses. This notion intersects with Queer and m/Mad studies, which similarly seek to disrupt normative frameworks through critique and disruption (e.g., Pilling [<reflink idref="bib76" id="ref55">76</reflink>]). Queer and m/Mad studies offer conceptual, critical, and analytical tools that delve into the complexities of identity, power dynamics, and social justice by challenging taken-for-granted notions of normative practices and knowledge. By interrogating how various forms of knowledge production are intertwined with systems of oppression, Queer and m/Mad studies inform a transformative educational project that challenges hegemonic narratives. This interdisciplinary approach is inherently intersectional, recognising and exploring the interconnectedness of race, nation, gender, sexuality, disability, and other systems of oppression and axes of identity (e.g., Cohen [<reflink idref="bib32" id="ref56">32</reflink>]). Thus, Queer and m/Mad studies not only critique existing power structures but also propose alternative ways of understanding and engaging with knowledge that are affirming and socially just.</p> <p>Specifically, Britzman's ([<reflink idref="bib23" id="ref57">23</reflink>], [<reflink idref="bib24" id="ref58">24</reflink>]) work in queer studies and critical pedagogy describes how difficult knowledge 'may be terrorising to students and teachers and that the commonly accepted view that learning proceeds from simplicity to complexity may not be comforting' (Britzman [<reflink idref="bib23" id="ref59">23</reflink>], 2). Such forms of 'difficult knowledge' often evoke affective responses – which might be uncomfortable or discomforting – providing students and practitioners with an opportunity to consider the 'unthinkable' and the 'unthinkability' (or limits of intelligibility) since certain knowledge 'exceeds' and offers further provocations beyond identity-based inclusion (Britzman [<reflink idref="bib24" id="ref60">24</reflink>]). Britzman describes this move through the 'fantasies of what every educated person should know' (D. P. Britzman [<reflink idref="bib23" id="ref61">23</reflink>], 2), which are often created through standardised learning outcomes, prefabricated rubrics, and externally set accreditation criteria.</p> <p>While Britzman's work sets the foundation for our work, specifically within the context of teacher education, we connect our project's theoretical focus to that of Queer and m/Mad studies (LeFrançois, Menzies, and Reaume [<reflink idref="bib64" id="ref62">64</reflink>]) to emphasise questions pertaining to knowledge, the unknown, and unknowing/unlearning, as well as the common 'categorisation' and disciplining of knowledge itself (Diamond [<reflink idref="bib41" id="ref63">41</reflink>], Davies [<reflink idref="bib37" id="ref64">37</reflink>], [<reflink idref="bib39" id="ref65">39</reflink>]; LeFrancois [<reflink idref="bib62" id="ref66">62</reflink>]; LeFrançois and Diamond [<reflink idref="bib63" id="ref67">63</reflink>]). As a form of critical inquiry, m/Mad Studies questions the production of madness, mental health, and illness, challenging the purported fixed 'truth' of these constructions and illuminating them as byproducts of socio-cultural contexts. From a pedagogical perspective, m/Mad Studies frameworks question the application of professional knowledge and practice, inviting students and practitioners to query their roles as enforcers of normativity and confront the taken-for-granted power that permeates their indoctrination into sanist professional knowledge (Snyder et al. [<reflink idref="bib93" id="ref68">93</reflink>]). Snyder et al. theorise 'professional ruptures' in pre-service professional programmes training through an m/Mad studies framework that disrupts dominant ideas of knowledge and truth within pre-service professional programmes. The authors argue that 'Mad studies call into question who counts as a knowledge producer through its engagement with community knowledge and practice' (Snyder et al. [<reflink idref="bib93" id="ref69">93</reflink>], 486). A m/Mad Studies theoretical and pedagogical engagement makes room for knowledge production and knowledge producers, such as m/Mad scholars, who are not typically valued or legitimated through positivist or biomedicalised/developmental notions of knowledge and truth, especially within the context of the higher education classroom. Therefore, m/Mad Studies places person-first experiences and (re)tellings as crucial to disrupting majoritarian ideas of truth and knowledge that are constrained by sanist professionalised ideas of application while emphasising the lived experiences of psychiatric survivors and those who identify with m/Mad scholarship and activism (Beresford [<reflink idref="bib15" id="ref70">15</reflink>]).</p> <p>m/Mad Studies and queer theory ask critical questions pertaining to knowledge production and higher education with specific focus on challenging and disrupting dominant forms of regulation that discredit queer and m/Mad knowledge, as well as knowledge from queer and m/Mad communities and researchers. As Snyder et al. ([<reflink idref="bib93" id="ref71">93</reflink>]) articulate, the helping professions often ignore or gloss over the violent histories in their professions, which could include, for example, residential schooling, cultural genocide, or scientific racism, in order to ensure that pre-service students can focus on 'what to do' or 'how to comply' going forward in their fields (Cannon [<reflink idref="bib26" id="ref72">26</reflink>]; Schick and St Denis [<reflink idref="bib87" id="ref73">87</reflink>]; St and Schick [<reflink idref="bib95" id="ref74">95</reflink>]; St Denis [<reflink idref="bib96" id="ref75">96</reflink>], [<reflink idref="bib97" id="ref76">97</reflink>]).</p> <p>For example, Badwell ([<reflink idref="bib11" id="ref77">11</reflink>]) describes how racialised social workers encounter professional scripts that centralise a narrative of whiteness and cement its 'moral superiority', causing the study participants to experience racist encounters. Badwell points towards social work education as sourcing this narrative. As we elucidate later, by drawing attention to heteroprofessionalism and the normative, sanist regulation of knowledge production in pre-service professional programmes – an enforcement of what we call <emph>sane-heteroprofessionalism</emph> – we aim to weave m/Mad Studies and queer theory together to elicit new questions about how professionalised understandings of knowledge and practice are regulated to consider the pedagogical implications for students and future practitioners.</p> <hd id="AN0186671568-4">Professionalism: regulating professionals and 'the profession'</hd> <p>Professional regulation has been in Canada and the United States (US) for about 60 years, with the goal of protecting the public from 'incompetent' practitioners (Banks [<reflink idref="bib13" id="ref78">13</reflink>]; Grimmett and Young [<reflink idref="bib51" id="ref79">51</reflink>]). Similarly, in Australia, teacher education began in the twentieth century with the goal of forwarding a more standardised approach to teaching and pedagogy in K-12 schooling (Aspland [<reflink idref="bib9" id="ref80">9</reflink>]). This goal is met through having a designated accreditation body[<reflink idref="bib5" id="ref81">5</reflink>] (e.g., the National Association for Social Workers) that manages various elements, such as codes of ethics, licencing or registration requirements, guidelines for professional practice, accreditation standards, and disciplinary procedures. Depending on the profession, some accrediting bodies also require a recurring membership fee for practitioners. For example, Licensed Master of Social Workers (LMSW in the State of Georgia) are required to renew their licences every 2 years, which ask social workers to complete a minimum of 35 continuing education credits – with five of the 35 credits designated to enrich their knowledge of ethical decision-making. It is important to note that the accreditation bodies, codes of ethics, and licencing requirements often differ across provinces and states in Canada and the US (Banks [<reflink idref="bib13" id="ref82">13</reflink>]) and are managed by the state/province or are federally regulated. This makes professional mobility across jurisdictions an expensive and laborious enterprise. Despite these variations, one quality remains constant – accreditation bodies are enforcers of a pernicious sane-heteroprofessionalism that constrains what knowledge practitioners enter the field with, and which begins at the start of their pre-service education journey.</p> <p>Post-secondary education programmes are vital facilitators of gaining certification/licence to 'practice'. A student in a professional programme needs to complete a series of core and elective courses and practicum to meet the basic requirements as a practitioner in that profession. In a two-year Master of Social Work (MSW) programme in the US, students are assessed on whether they meet core competencies, such as 'engage in policy practice' and 'assess groups, communities, and organisations' (Council for Social Work Education [<reflink idref="bib36" id="ref83">36</reflink>], n.p.). Completing an MSW, however, does not guarantee that a student will pass the licensure exam. Only after an application is filled out, fees are paid, and a multiple-choice exam is completed and passed, do individuals become Licensed Master of Social Workers in the State of Georgia. Once licenced or certified, professional regulation governs the practitioner, promoting practices and knowledge acceptable to the college or association and penalising other practices or knowledge considered 'inappropriate' (Banks [<reflink idref="bib13" id="ref84">13</reflink>]). Throughout this entire process, students need to conform and comply with knowledge deemed 'credible' and 'important' to the profession. We view this compliance as a form of professional regulation.</p> <p>Professional regulation has led to discourses of professionalism, which are used by professional associations or colleges to articulate and determine what is essential to society, what constitutes theoretical and practical expertise, what defines an ethics of practice, which recruitment and retention procedures are operationalised, and what degree of individual autonomy is afforded to certified professionals (Carr [<reflink idref="bib27" id="ref85">27</reflink>]). Despite all the mechanisms used to regulate professionals, social work scholar Moffatt argues that social workers are 'involved in caring for disadvantaged populations are keenly aware of the shared precariousness of human existence, as well as the unequal social distribution of risk' (2019, 41). For Moffatt ([<reflink idref="bib71" id="ref86">71</reflink>]), individuals called to the social work profession are caught within the regulatory mechanisms of neoliberal professionalism, which create precarity and influence the possibilities and potentials in engaging social change when social justice and equity are emphasised.</p> <p>Despite Moffatt's important and nuanced contributions, helping professions are further constrained by their professional associations' imaginings of being and acting good:</p> <p>a good professional has also to be someone who possesses, in addition to specified theoretical or technical expertise, a range of distinctly moral attitudes, values and motives designed to elevate the interest and needs of clients, patients or pupils above self-interest. On such a view, any full professional initiation must require, <emph>alongside</emph> training in theoretical and technical knowledge, some explicit instruction in the moral presuppositions of professional involvement – possibly extending to systematic initiation into current formal theories of deontic usage.</p> <p>(Carr [<reflink idref="bib27" id="ref87">27</reflink>], 26; original italics)</p> <p>We argue that ethical and moral dimensions should underpin intrapersonal and interpersonal relations, while also naming the need to illuminate, interrogate, and historically situate the majoritarian ideologies and worldviews through which these very ethical and moral dimensions have been crafted. We suggest that there are forms of 'theoretical and technical knowledge', such as queer or m/Mad knowledge, that would not have been deemed thinkable or possible by majoritarian-driven agencies when accreditation processes originated decades ago. For example, given histories of queer and m/Mad pathologisation, queer and m/Mad knowledges, embodiments, and very beingness, especially within Canadian and US contexts, have been constructed as antithetical to morality, deviant, perverse, and in need of normative 'treatment' (Clare [<reflink idref="bib31" id="ref88">31</reflink>]; Lair [<reflink idref="bib61" id="ref89">61</reflink>]).</p> <p>Certifying knowledge or accrediting programmes, specifically pre-service professional programmes, often dilute communities' calls for social change and refuse to question what society views as essential knowledge and whose agenda this knowledge serves (Apple [<reflink idref="bib7" id="ref90">7</reflink>]). The pervasive and unrecognised nature of social change and diversity discourses (Ahmed [<reflink idref="bib4" id="ref91">4</reflink>]; Greensmith [<reflink idref="bib49" id="ref92">49</reflink>]) that continue to oscillate through organisations has resulted in a hierarchy of what is foundational, what is supplementary, and what is insignificant. The presence of core courses, elective courses, and non-courses (e.g., courses that are not allowed) is an example of where the post-secondary institution and the credentialing body have created a knowledge hierarchy. Courses that are considered 'core' are prioritised over electives, where the constant availability of core courses is placed over elective space, and the exclusion or 'lack of space' for new courses that accentuate peripheral knowledge all contribute to a knowledge hierarchy of what counts, what may be 'useful', what is considered 'optional', and what is not 'useful'. Considering this hierarchy, we suggest that 'knowledge' has become a contested and exclusionary term in the context of pre-service professional programmes. If only empirical, objective, or evidence-based knowledge counts as essential to the credentialing body, there will be a general distrust or malaise of knowledge gained elsewhere, such as non-Western knowledge, storytelling, and embodied knowings (Brady [<reflink idref="bib20" id="ref93">20</reflink>]; Greensmith [<reflink idref="bib49" id="ref94">49</reflink>]; Madison [<reflink idref="bib65" id="ref95">65</reflink>]; Sefa Dei [<reflink idref="bib88" id="ref96">88</reflink>]; Wear and Castellani [<reflink idref="bib102" id="ref97">102</reflink>]).</p> <p>The enforcement of professionalism and the primacy of professional knowledge have a complicated, messy, harmful, and sometimes violent relationship with marginalised individuals and communities (Apple [<reflink idref="bib7" id="ref98">7</reflink>]; Azzopardi [<reflink idref="bib10" id="ref99">10</reflink>]; Brady [<reflink idref="bib20" id="ref100">20</reflink>]; Collins and Bilge [<reflink idref="bib34" id="ref101">34</reflink>]; Davies [<reflink idref="bib39" id="ref102">39</reflink>], [<reflink idref="bib40" id="ref103">40</reflink>]; Davies and Neustifter [<reflink idref="bib40" id="ref104">40</reflink>]; Gold [<reflink idref="bib47" id="ref105">47</reflink>]; Greensmith [<reflink idref="bib49" id="ref106">49</reflink>]; Mattsson [<reflink idref="bib68" id="ref107">68</reflink>]; Mizzi [<reflink idref="bib70" id="ref108">70</reflink>]; Srivastava and Francis [<reflink idref="bib94" id="ref109">94</reflink>]). For example, people seeking prior learning and assessment recognition, such as internationally educated personnel, are an example of another group where knowledge has become politicised and territorialised – the financial and human costs to 'catch up' or 'conform' to regulatory processes can be dire. Professionalism is seductive; it can release uncertainty and insecurity and affirm knowledge and a sense of self (Whitehead in Kerfoot [<reflink idref="bib57" id="ref110">57</reflink>]). It can engage and unite practitioners who share specific knowledge, reifying their being and relating to one another (while simultaneously not asking practitioners to question who is in close enough professional proximity to relate to, and who is still being excluded).</p> <p>However, professional knowledge can also create division when knowledge is disavowed and considered 'unnecessary' or 'inappropriate' to the practitioner and/or work. Queer knowledge is one example of this disavowal on which we base our discussions, but relatedly, Indigenous ways of knowing, racialised knowledge, and global awareness have also experienced knowledge discrimination, including attempts at outright exclusion (Battiste [<reflink idref="bib14" id="ref111">14</reflink>]; Greensmith [<reflink idref="bib49" id="ref112">49</reflink>]). Coupled with the notion that professionalism is not gender neutral (Rumens and Kerfoot [<reflink idref="bib86" id="ref113">86</reflink>]) and the pervasiveness of anti-queerness, heteronormativity, and cisnormativity (which always manifest in relation to ableism, sanism, racism, and settler colonialism), we surmise that professionalism and queer knowledge will continue to conflict with one another.</p> <p>Neoliberalism and professionalism have a complicated relationship. Citing Pollack and Rossiter ([<reflink idref="bib79" id="ref114">79</reflink>]), Heron ([<reflink idref="bib53" id="ref115">53</reflink>]) describes neoliberalism as a 'marketplace [that] has become the overriding principle of social organisation' (2019, 72) by 'impacting subjects to construct themselves in economic, entrepreneurial terms has resulted in social work professionals focusing on self-interest rather than concern for the common good, and in private troubles being understood as consequences of personal failure' (<reflink idref="bib73" id="ref116">73</reflink>). In the context of teacher education, Marom and Ruitenberg assert that 'neoliberal forces suggest that professionals demonstrate their "professionalism" in ways that can be standardised and measured' ([<reflink idref="bib67" id="ref117">67</reflink>], 365) – achieving professional capital. The authors also argue that professionalism can be used as a form of resistance to accreditation and competency demands through teaching practices that promote deeper learning or changing the normative conversations around 'student success'. Pre-service professional programmes are tasked with needing to deal with this institutional legitimacy, accreditation reports and professional identity concerns, which reduce autonomy, and perpetuate an audit culture that advances quality assurance, economic rationalism, and accountability (Grimmett [<reflink idref="bib50" id="ref118">50</reflink>]). A 'good professional' complies with these new demands and is passive (Applebaum [<reflink idref="bib8" id="ref119">8</reflink>]; B. Heron [<reflink idref="bib52" id="ref120">52</reflink>]). Smyth ([<reflink idref="bib92" id="ref121">92</reflink>]) connects a toxic work culture to higher education as being a product of neoliberalism's monetisation and privatisation shifts, placing universities in a crisis through divisive accountability measures.</p> <hd id="AN0186671568-5">Queerness, madness and professional knowledge</hd> <p>Bringing questions of queerness and madness together in the context of pre-service professional programmes asks inquiries regarding the forms of knowledge that are deemed relevant and why this knowledge dominates these professions amongst others. Given the questions that theorisations of madness ask of future practitioners and social justice commitments to frameworks such as m/Mad studies, Ingram compels us to consider whether 'to a certain extent, it may not be possible to carry out the duties of a university lecturer (or professor) while remaining fully committed to the struggles of the broader Mad community' (2016, 15). While the aim of critical frameworks, such as queer theory and m/Mad Studies, might be to bring forward 'inclusive, non-hierarchical and non-medicalised goals' (Beresford and Russo [<reflink idref="bib17" id="ref122">17</reflink>], 273) and to remain allied with global movements for queer and m/Mad liberation, respectively, how can these frameworks exist alongside the strictures of neoliberal higher education? And, as Ingram ([<reflink idref="bib56" id="ref123">56</reflink>]) suggests, to what degree is this, ultimately, possible, especially without a radical reimagining of education and its insidious perpetuation of normative indoctrination via the ideologies of professionalism?</p> <p>m/Mad studies, theories, and identities that centre m/Mad folx as knowledge producers and reject a deficit-based, curative, biomedical model paradigm that relies on sanist views of mental 'health', saneness, and the eradication of madness, are typically still not taught at all in pre-service professional programmes. As Procknow describes, saneness is defined as 'the politicisation of sound states of mind as superior to unsound ones. Saneness is situated spatially and materially in socio-economic structures such as schools. Unbeknownst to many students in un-sane states of mind is the harm that saneness inflicts' (2019, 511). Saneness is like sanism, yet also emphasises the performance of sanity or sound-mindedness, as compulsory (Chapman [<reflink idref="bib29" id="ref124">29</reflink>]). Moreover, saneness is instrumentalised within higher education through the reinforcement of the psy-sciences as dominant ways of understanding mental difference through higher education's complex emphasis on productivity, personal achievement, and neurotypicality (Procknow [<reflink idref="bib82" id="ref125">82</reflink>]).</p> <p>It is in programmatic spaces like these where queer, trans, non-binary, m/Mad, neurodivergent, and/or neuroexpansive[<reflink idref="bib6" id="ref126">6</reflink>] scholars and practitioners (especially when further marginalised at the intersections of race, nation, class, body size, and nationality) are often constructed as potentially dangerous, incompetent, and/or unruly (Davies [<reflink idref="bib37" id="ref127">37</reflink>], [<reflink idref="bib39" id="ref128">39</reflink>]; Greensmith [<reflink idref="bib49" id="ref129">49</reflink>]; Poole et al. [<reflink idref="bib80" id="ref130">80</reflink>]), thus wholly incommensurate with the telos of professionalisation. What this exclusion amounts to be the rejection of queer, m/Mad, and other non-normative knowledge formations (or knowledge formations deemed <emph>queer, m/Mad</emph>, and <emph>non-normative</emph>), and pre-service students being actively denied learning opportunities that promote transformative change within their respective professions (Snyder et al. [<reflink idref="bib93" id="ref131">93</reflink>]). Further, this denial extends to a critical lack of space needed to explore (and feel affirmed in) queer, m/Mad, and non-normative identity formation within students' own selves and in relation to their emerging sense of themselves as professionals.</p> <p>To highlight an example of targeted queer exclusion within the education profession, which has long histories within the colonial project of US schooling, as Colton ([<reflink idref="bib35" id="ref132">35</reflink>]) reports, when a Wisconsin high-school teacher performed in drag to Lady Gaga and Ariana Grande's song, 'Rain on Me', parents began writing to local news media criticising the teacher's performance. One parent noted: 'I send my children to school and entrust them to teachers that I have to believe are professionals who won't destroy their innocence[<reflink idref="bib7" id="ref133">7</reflink>] for their own pleasure' (para. 7). The parent in question deploys 'professional' rhetoric, which is often weaponised to discount queer bodies and knowledge and is used to further enforce systemic violence (e.g., white supremacy, settler colonialism, sanism, ableism, classism) and regulate the subjectivities, embodiments, longings, and desires of educators (Davies [<reflink idref="bib37" id="ref134">37</reflink>], [<reflink idref="bib39" id="ref135">39</reflink>]).</p> <p>Here, consider another example of the ways queer and m/Mad knowledge has been rendered unprofessional. At the time of writing, Utah's 'Unprofessional Conduct Amendments' Bill bans health care workers from using conversion therapy on minors but allows religious advisors and certain family members who are healthcare providers to apply conversion therapy (Utah State Legislature [<reflink idref="bib98" id="ref136">98</reflink>]). Recognising the link between professionalism, cis-heteronormativity, and sanism – manifesting as sane-heteroprofessionalism – is key because, as this haunting piece of legislation shows, professional practitioners are being constructed as enforcers of queer and m/Mad knowledge eradication, positing them as diametrically opposed to queerness and madness. This only further distances queer or m/Mad knowledge from being positioned as foundational to professional development. Moreover, governing professional regulatory bodies typically ask professionals if they have been diagnosed with any 'mental illnesses' that might interfere with their ability to practice in their respective profession 'safely' (Davies [<reflink idref="bib37" id="ref137">37</reflink>], [<reflink idref="bib39" id="ref138">39</reflink>]). Pre-service professional programmes typically draw from a limited range of epistemologies such as child development and developmental psychology, for example, that centre around pragmatist and developmental onto-epistemologies that emphasise notions of application and 'use' (Davies [<reflink idref="bib37" id="ref139">37</reflink>], [<reflink idref="bib39" id="ref140">39</reflink>]; A. Davies, Karmiris, and Berman [<reflink idref="bib38" id="ref141">38</reflink>]; Krieg [<reflink idref="bib59" id="ref142">59</reflink>]; Pitt and Britzman [<reflink idref="bib78" id="ref143">78</reflink>]; Snyder et al. [<reflink idref="bib93" id="ref144">93</reflink>]).</p> <hd id="AN0186671568-6">Sane-Heteroprofessionalism</hd> <p>While research in higher education has discussed the discrimination and regulation which 2SLGBTQIA+ faculty and staff experience, there is a paucity of scholarship exploring the regulation of <emph>queerness</emph>, <emph>madness</emph>, and queer and m/Mad knowledge in pre-service professional programmes. As a regulatory discourse, heteroprofessionalism marginalises identities, values, practices, and understandings that do not prescribe to larger professionalised beliefs and norms (Mizzi [<reflink idref="bib70" id="ref145">70</reflink>]). Heteroprofessionalism, as described by Mizzi is defined as an inequitable and unjust form of surveillance and its impact on 2SLGBTQIA communities (Mizzi [<reflink idref="bib70" id="ref146">70</reflink>]). Heteroprofessionalism propagates heteronormative and cisnormative logics that produce fear that responsibilises and blames those who are punished for not adhering to the dominant norms of their workplaces, or 'this self-blame as a product of a dominant power that demands conformity to heteroprofessionalism' (1619). Therefore, for professionals – inclusive of volunteers and interns – who are unable to adhere to the dominant norms within their workplaces that privilege cisnormativity and heteronormativity, there becomes feelings of self-failure and fears of isolation, and even institutional punishment or consequences (Mizzi [<reflink idref="bib70" id="ref147">70</reflink>]).</p> <p> <emph>Sane-heteroprofessionalism</emph> imbricates madness with gender expression and identity and sexuality to formalise overt and covert violence within the 'helping professions' by operationalising professionalism as a guise of social control. <emph>Sane-heteroprofessionalism</emph> 1) reifies neurotypical, sanist, and cis-heteronormative knowledge that relegates queer and m/Mad knowledge to the periphery; 2) actively works (in informal and formal ways) to 'professionalise' and standardise knowledges rooted in sanism, ableism, cis-heteronormativity, settler colonialism, white supremacy, Western and Eurocentric worldviews, and 'Reason'; and 3) demands neoliberal compliance to racist, settler colonial, classist, anti-queer, anti-trans, and sexist knowledge systems. <emph>Sane-heteroprofessionalism</emph> is undoubtedly connected to the preservation and perpetuation of normalcy and notions of benevolence within the helping professions since helping professionals tend to imagine their work as inherently 'good' and innocent (Applebaum [<reflink idref="bib8" id="ref148">8</reflink>]; Chapman and Withers [<reflink idref="bib30" id="ref149">30</reflink>]; Gebhard, McLean, and Denis [<reflink idref="bib46" id="ref150">46</reflink>]; Mizzi [<reflink idref="bib70" id="ref151">70</reflink>]), framings that are always coded in whiteness and Global North supremacy. However, many helping professionals are embroiled in white cis-heteropatriarchal colonial histories that are connected to violence against Black, Indigenous, and People of Color communities, also known as communities that constitute the Global Majority (Greensmith [<reflink idref="bib49" id="ref152">49</reflink>]; Razack [<reflink idref="bib83" id="ref153">83</reflink>]; Varga [<reflink idref="bib101" id="ref154">101</reflink>]).</p> <hd id="AN0186671568-7">Developmental psychology</hd> <p>Developmental psychology, often a staple of pre-service professional programmes such as introduction to human behaviour courses, has a longstanding and connected history to eugenics – 'race science' founded in white supremacist notions of able-bodied/mindedness – and the preservations of gender normativity, gender binaries, and heterosexual monogamy as the ideal 'outcomes' for children (Varga [<reflink idref="bib101" id="ref155">101</reflink>]), further regulating students' social imaginaries. Varga notes how developmental psychological sciences were often produced in connection with moral panics and fears around gender expression, identity, and sexuality, particularly in regard to young cisgender women, and the preservation of the nuclear family and monogamy as idealised societal goals. Developmental psychology has been widely criticised for maintaining white supremacy and settler colonialism, and promoting ideas of biological essentialism, as well as hierarchies of intelligence and ability based on racial hierarchies rooted in anti-Blackness (Varga [<reflink idref="bib99" id="ref156">99</reflink>], [<reflink idref="bib100" id="ref157">100</reflink>], [<reflink idref="bib101" id="ref158">101</reflink>]). Many pre-service professional programmes do not engage with questions of epistemology or ontology with their students, leaving many students to assume that the practice theories they are learning are absolute 'truths', apolitical and ahistorical, without further contextualisation, investigation, or social and cultural locations.</p> <p>The complex nature of pre-service accreditation standards and certification processes illustrates how attempts to 'professionalise' and standardise the knowledge which pre-service students receive results in the regulation of the kinds of knowledge which students are exposed to. As described by Bezaire and Johnston ([<reflink idref="bib18" id="ref159">18</reflink>]), such forms of regulation and tensions regarding accreditation processes, by which programmes become certified through larger governing bodies, reduce the autonomy of faculty in courses while also creating an atmosphere where faculty who challenge dominant knowledge regimes, which typically consist of developmental psychology, might receive pushback from colleagues. As Bezaire and Johnston articulate in the context of Early Childhood Education and Care (ECEC):</p> <p>The structures and frameworks for training pre-service students seem cemented/sedimented. We are mindful of tensions with colleagues, university/college administration and accreditation systems, whose histories, power and structure are steeped in child development, and what implications our questioning of child development and objectivity presents.</p> <p>(2022, 438)</p> <p>During illuminating the connections between the centrality of developmental psychology frameworks and the enactment of sane-heteroprofessionalist knowledge standardisation within pre-service professional programmes like ECEC, it is critical to note the bodyminds, including faculty, who actively push back against this ideological oppression and must grapple with the material, psychological, and economic consequences of such resistance. As Ahmed ([<reflink idref="bib5" id="ref160">5</reflink>]) reminds us, to 'counter what has become as hard as concrete' within higher education, such as cemented/sedimented developmentalist structures and frameworks, we must engage in 'dismantling projects' that 'craf[t] different routes from what is behind us: the fainter trails, the less used paths' (<reflink idref="bib196" id="ref161">196</reflink>). We argue that these critical dismantling projects can be liberatory m/Maddening and queering endeavours.</p> <hd id="AN0186671568-8">Queering</hd> <p>Our question leads us to think about how 2SLGBTQIA+ educators in pre-service professional programmes can (re)create, (re)mitigate, and (re)present their knowledge considering a sane-heteroprofessional knowledge base is often employed to construct the 'good professional'. For example, a Faculty of Education that includes a drag queen story hour as a means of teaching and demystifying drag knowledge to students must often pay for a drag artist from a clandestine fund <emph>with</emph> a security presence, whereas sessional instructors who are credentialised to teach core concepts can teach freely without budgetary or safety concerns. Relatedly, what can contribute to a knowledge economy in a world produced through globalisation and neoliberalism deeply rooted in professionalism? If practitioners are viewed as autonomous, which displaces their docile body often associated with discipline and regulatory practices (Edwards and Nicoll [<reflink idref="bib42" id="ref162">42</reflink>]; Heron [<reflink idref="bib53" id="ref163">53</reflink>]), then their knowledge must also be legitimised.</p> <p>As Kubow and Fossum write when describing 'practical professionalism' in the teaching profession, 'teachers' practical knowledge and the judgement they hold about their work and roles – attend[s] to teachers' craft knowledge at the exclusion of other knowledge bases [which] may actually redirect teachers work away from broader moral and social projects and commitments' ([<reflink idref="bib60" id="ref164">60</reflink>], 212). By rejecting knowledge that lies outside the scope of what is deemed 'credible' by certification bodies, there are missed opportunities to examine important insights learned elsewhere and how they can influence practice and build relationships (Rossiter and Heron [<reflink idref="bib85" id="ref165">85</reflink>]). For example, a curriculum that ignores the knowledge gained from sexual and gender minorities seems out-of-step with social change and DEI policies. As Baker and Lucas share, dignity can be 'undermined when people's competence and contributions go unrecognised or when opportunities to express their instrumental value are impeded' ([<reflink idref="bib12" id="ref166">12</reflink>], 135). While queer practitioners in North America may now experience a certain degree of openness and acceptance of their identities (depending on their geographic location and the intersections of queerness with their other identities), there is still little appetite for infusing queer knowledge into certification programmes (Goldstein, Russell, and Daley [<reflink idref="bib48" id="ref167">48</reflink>]). When we analyse heteroprofessionalism with recognised knowledge in pre-service professional programmes, what emerges is another process of heteronormalisation and cisnormalisation that de-professionalise queerness and always operates in conjunction with sanism and ableism (Pilling [<reflink idref="bib76" id="ref168">76</reflink>]).</p> <p>Queer knowledge is considered secondary to various accrediting bodies. When queer knowledge is not permitted space in 'core coursework', it is often relegated to a mere social justice or human rights issue requiring only minimal awareness. Alternatively, queer knowledge may be utilised to sustain a credentialing process that is rooted in decades of legislated queer exclusion. There may be queer perspectives in the curriculum or an elective course or module on sexuality and gender expression and identity; however, these initiatives are often additive or left to individual instructors to choose to teach. Thinking more broadly, a lack of intentional inclusion of queer knowledge in pre-service professional programmes, including through minimisation or considering this knowledge 'elective', puts queer practitioners at risk of experiencing violence and exclusion and deters administrators and practitioners from addressing queer issues and creating meaningful change (see Murray [<reflink idref="bib72" id="ref169">72</reflink>]). Furthermore, this can unduly task queer students with co-creating queer knowledge within a classroom space to make up for its (and their assumed) absence, putting students at risk of experiencing retaliation as well within their programmes and certification processes. It is via this 'transgressive embodiment' that Erevelles reminds us that erased bodies and knowledges of students, faculty, and administrators – those 'unruly, messy, unpredictable, and taboo' queer bodies at m/Mad, disability, race, and class intersections – are 'bodies that are shaped by, and, in turn, shape the social, political, and economic contexts they inhabit' ([<reflink idref="bib43" id="ref170">43</reflink>], 66).</p> <p>Social justice and equity advocates may see the disruption that queer knowledge brings to the table as helpful; however, we recognise that these advocates are also fighting their battles for inclusion of other equally important topics, struggles that may or may not operate via a framework of cross-movement solidarity and coalitional politic that recognises that all struggles for liberation are intertwined (Sins Invalid [<reflink idref="bib90" id="ref171">90</reflink>]), a collective liberatory framework that our anti-sane-heteroprofessionalism stance seeks. Queer knowledge disrupts the status quo, blurs boundaries, resurrects knowledge once set up for erasure, foundationally questioning the ontology and epistemology of pre-service professional programmes. For example, Robert Mizzi's teacher education programme attempted to recognise a sexual and gender diversity course to suffice a diversity requirement that is expected by the state government. Instead of this inclusion, the state government responded by saying that the course should be a part of a certificate on Inclusive Education, a programme designed to certify teachers to teach disabled students.[<reflink idref="bib8" id="ref172">8</reflink>] While disabled students and their teachers should very much be aware of sexuality and gender identity/expression, the goals of this course are broader and should be centrally infused within teacher education considering the pervasiveness of anti-queerness. This type of sideswiping of queer knowledge introduced by queer practitioners suggests that 'official knowledge' is impenetrable, deterring additional interventions in the future.</p> <hd id="AN0186671568-9">Letting discomfort thrive: disrupting sane heteroprofessionalism</hd> <p>To disrupt sane-heteroprofessionalism in pre-service professional programmes, it is important to accept and embrace discomfort in pedagogical courses and the possibility of not having all the answers. Boler describes how a 'pedagogy of discomfort' 'invites us to examine how our modes of seeing have been specifically shaped by the dominant culture of our historical moment' ([<reflink idref="bib19" id="ref173">19</reflink>], xx). Investigating this dominant cultural shaping also helps us situate feelings of discomfort, desires to avoid or remove ourselves from topics and discussions that may cause discomfort (including defensiveness), experiences of unknowing/unknowability, and the perceived static, fixed nature of knowledge – including professional knowledge – as rooted distinctly in white supremacy culture (Okun [<reflink idref="bib75" id="ref174">75</reflink>]). Such pedagogies of discomfort that Boler theorises require analysing the emotions that occur when we encounter 'fear[s] of losing our cultural and personal identity' ([<reflink idref="bib19" id="ref175">19</reflink>], 191). Disrupting sane-heteroprofessionalism involves processes that are discomforting and disruptive of traditional, long-held beliefs regarding professionals and the role of the helping professions in people's everyday lives. Such disruptions include identity-based challenges that those who identify with their jobs within the helping professions might have to grapple with to comprehend – on a cognitive and embodied level (Menakem [<reflink idref="bib69" id="ref176">69</reflink>], 25) – the ongoing violence that takes place within professional programmes and 'the profession'.</p> <p>Bringing discomfort into the classroom involves professional ruptures (Davies [<reflink idref="bib37" id="ref177">37</reflink>], [<reflink idref="bib39" id="ref178">39</reflink>]; Snyder et al. [<reflink idref="bib93" id="ref179">93</reflink>]) that may produce dissonance in both educators and students. Such professional ruptures might ask both educators and students to re-examine their long-held beliefs about the role of the helping professions and the presumption that helping is always a natural <emph>good</emph>. While previous work has examined how normative notions of professionalism surveil the subjectivities of educators (e.g., Davies and Neustifter [<reflink idref="bib40" id="ref180">40</reflink>]; Mizzi [<reflink idref="bib70" id="ref181">70</reflink>]), it is important to conceptualise how normative knowledge regimes are perpetuated through sane-heteroprofessionalism. For example, Snyder et al. ([<reflink idref="bib93" id="ref182">93</reflink>]) articulate how 'Mad Studies is a reminder that we must consider the dialectical and affective intensifications that make up any experience' (<reflink idref="bib489" id="ref183">489</reflink>). What this means is that questions pertaining to sane-heteroprofessionalism ask what Britzman ([<reflink idref="bib22" id="ref184">22</reflink>]) describes as 'questions concerning what education, knowledge, and identity have to do with fashioning structures of thinkability and the limits of thought' (<reflink idref="bib168" id="ref185">168</reflink>).</p> <p>To challenge the normative boundaries of professional knowledge, we focus on queerness and madness in discussions of knowledge production and faculty surveillance to explicitly build conversations that link queer theories and m/Mad studies (Pilling [<reflink idref="bib76" id="ref186">76</reflink>]; Smilges [<reflink idref="bib91" id="ref187">91</reflink>]). Moffatt ([<reflink idref="bib71" id="ref188">71</reflink>]) notes neoliberalism, while often imagined through capital exploitation, also comes to constrain knowledge production through mechanisms that surveil, discipline, and regulate. It is not uncommon for colleagues and others invested in the neoliberal status quo and ideas of regulation in pre-service professional programmes to feel that it would be 'm/Mad' to teach pre-service students theories and frameworks that do not have a clear 'application' purpose or straightforward, 'what to do with this' – it might even be called 'crazy!' We feel that there is a lot that queerness, madness – and, perhaps, a touch of crazy (which we m/Madly call forth from a place of linguistic reclamation) – can offer pre-service professional programmes. Not only does a queer m/Mad offering increase diversity of faculty who teach and mentor students and break down heteronormative, cisnormative, and sanist stereotypes in their classrooms but also this offering facilitates coalitions between queer theory and m/Mad Studies that challenge the pathologisation that disproportionately targets queer, trans, and m/Mad people at racialised and classed intersections in the helping professions (Pilling [<reflink idref="bib76" id="ref189">76</reflink>]).</p> <hd id="AN0186671568-10">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <ref id="AN0186671568-11"> <title> Notes </title> <blist> <bibl id="bib1" idref="ref1" type="bt">1</bibl> <bibtext> As scholars draw on m/Mad studies and psychiatric survivor-led liberation movements, we recognise the complexities in broadly labelling faculty as m/Mad without understanding their personal identification with the term. While m/Mad is a powerful reclamation from stigma and pathologization, not all individuals may choose or be able to reclaim it, given intersecting factors such as race, class, ability/disability, gender, and geopolitical contexts (Beresford [16]).</bibtext> </blist> <blist> <bibl id="bib2" idref="ref11" type="bt">2</bibl> <bibtext> The helping professions within this paper will be used to describe caring labour, such as social services, social work, education, early childhood education and care, and nursing.</bibtext> </blist> <blist> <bibl id="bib3" idref="ref26" type="bt">3</bibl> <bibtext> Sanism is a pervasive structural force within interpersonal, institutional, and socio-cultural contexts that perpetuates the discrimination and marginalisation of individuals perceived as mentally 'ill' or classified as Mad or mentally 'unwell' (Poole et al.[80]).</bibtext> </blist> <blist> <bibl id="bib4" idref="ref3" type="bt">4</bibl> <bibtext> Cis-heteronormativity refers to structures of oppression, such as cisnormativity and heteronormativity, that, when combined, regulate the subjectivities of queer and trans people societally to reinforce the gender binary and heteronormative practices and sexualities as ideal and superior to queer and trans, or 2SLGBTQIA+ gender identities, expressions, and sexualities (S. S. Cohen, Duarte, and Ross [33]).</bibtext> </blist> <blist> <bibl id="bib5" idref="ref49" type="bt">5</bibl> <bibtext> The designated accreditation body is different from a union – a union protects and argues for workers' rights and fair compensation whereas a designated accreditation body upholds professional codes of ethics, seeks to protect clients, offers guidance to practitioners, verifies professionalised status, and maintains the regulation of the profession and professional identity (Banks [13]).</bibtext> </blist> <blist> <bibl id="bib6" idref="ref35" type="bt">6</bibl> <bibtext> As Ngwagwa ([73]) explains, 'neuroexpansive', a term coined by Kassiane Asasumasu, is specifically crafted for Black people to reject terms like 'neurodivergent' and its associated ideologies, serving as a justice-based framework and movement that acknowledges the limitations of colonial languages in capturing the true experiences of Black individuals 'think, feel, and navigate an anti-Black world' (Ngwagwa [73], n.p.).</bibtext> </blist> <blist> <bibl id="bib7" idref="ref20" type="bt">7</bibl> <bibtext> Renold ([84]) describes how childhood innocence is a construct reinforced by adult figures to preserve their sense of normalcy and consistency in the world order and to prevent the eruption of moral panics surrounding the taken-for-granted gender and sexual order in society.</bibtext> </blist> <blist> <bibl id="bib8" idref="ref119" type="bt">8</bibl> <bibtext> In this article, we adopt an identity-first language approach (e.g., disabled students) rather than a person-first approach (e.g., students with disabilities), as it emphasises disability as an intrinsic part of one's identity rather than a separate, pathologised condition, aligning with Lydia X. 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| Items | – Name: Title Label: Title Group: Ti Data: Sane-Heteroprofessionalism and Knowledge Production: Queering and m/Maddening Preservice Professional Programs – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Adam+W%2E+J%2E+Davies%22">Adam W. J. Davies</searchLink> (ORCID <externalLink term="https://orcid.org/0000-0002-9169-4997">0000-0002-9169-4997</externalLink>)<br /><searchLink fieldCode="AR" term="%22Robert+C%2E+Mizzi%22">Robert C. Mizzi</searchLink><br /><searchLink fieldCode="AR" term="%22Cameron+Greensmith%22">Cameron Greensmith</searchLink><br /><searchLink fieldCode="AR" term="%22Jersey+Cosantino%22">Jersey Cosantino</searchLink> – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22Pedagogy%2C+Culture+and+Society%22"><i>Pedagogy, Culture and Society</i></searchLink>. 2025 33(4):1495-1513. – Name: Avail Label: Availability Group: Avail Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 19 – Name: DatePubCY Label: Publication Date Group: Date Data: 2025 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Descriptive – Name: Audience Label: Education Level Group: Audnce Data: <searchLink fieldCode="EL" term="%22Higher+Education%22">Higher Education</searchLink><br /><searchLink fieldCode="EL" term="%22Postsecondary+Education%22">Postsecondary Education</searchLink> – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22Professionalism%22">Professionalism</searchLink><br /><searchLink fieldCode="DE" term="%22Preservice+Teacher+Education%22">Preservice Teacher Education</searchLink><br /><searchLink fieldCode="DE" term="%22Sexual+Orientation%22">Sexual Orientation</searchLink><br /><searchLink fieldCode="DE" term="%22Higher+Education%22">Higher Education</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Bias%22">Social Bias</searchLink><br /><searchLink fieldCode="DE" term="%22Mental+Disorders%22">Mental Disorders</searchLink><br /><searchLink fieldCode="DE" term="%22Developmental+Psychology%22">Developmental Psychology</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/14681366.2024.2418096 – Name: ISSN Label: ISSN Group: ISSN Data: 1468-1366<br />1747-5104 – Name: Abstract Label: Abstract Group: Ab Data: This article theorises the concept of sane-heteroprofessionalism as a regulatory mechanism operating at the intersections of sanism, cis-heteronormativity, and other structural oppressions within pre-service post-secondary education programmes. Building upon existing discussions of heteroprofessionalism, we examine how sane-heteroprofessionalism functions to govern m/Mad, queer, and trans knowledge and subjectivities within these programmes, positioning professionalism as a tool of social control. We advocate for future critical analyses of sane-heteroprofessionalism to explore how notions of professional competency and regulation systematically marginalise queer, m/Mad, and trans perspectives among faculty, students, and instructors in higher education. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: DateEntry Label: Entry Date Group: Date Data: 2026 – Name: AN Label: Accession Number Group: ID Data: EJ1494033 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/14681366.2024.2418096 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 19 StartPage: 1495 Subjects: – SubjectFull: Professionalism Type: general – SubjectFull: Preservice Teacher Education Type: general – SubjectFull: Sexual Orientation Type: general – SubjectFull: Higher Education Type: general – SubjectFull: Social Bias Type: general – SubjectFull: Mental Disorders Type: general – SubjectFull: Developmental Psychology Type: general Titles: – TitleFull: Sane-Heteroprofessionalism and Knowledge Production: Queering and m/Maddening Preservice Professional Programs Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Adam W. J. Davies – PersonEntity: Name: NameFull: Robert C. Mizzi – PersonEntity: Name: NameFull: Cameron Greensmith – PersonEntity: Name: NameFull: Jersey Cosantino IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2025 Identifiers: – Type: issn-print Value: 1468-1366 – Type: issn-electronic Value: 1747-5104 Numbering: – Type: volume Value: 33 – Type: issue Value: 4 Titles: – TitleFull: Pedagogy, Culture and Society Type: main |
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