Thesis (Ph. D.)--University of Oregon, 2006. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 176-185). Also available for download via the World Wide Web; free to University of Oregon users.

Settler colonialism has detrimental effects on the health and wellbeing of Indigenous peoples, as seen, for example, in the disproportionately high rates of chronic diseases experienced among Indigenous peoples. Indigenous peoples in Canada experience higher levels of ill health related to obesity, diabetes, and other chronic conditions than non-Indigenous people. Indigenous women experience greater incidents of chronic disease than men and are thus particularly vulnerable to ill health. Current research has focussed on documenting the health disparities between Indigenous and non-Indigenous peoples. While insightful, health disparity research reproduces settler colonial discourses of erasure and provides no meaningful or lasting solutions for addressing these disparities, thus demonstrating the need for Indigenous-led thinking regarding potential solutions. Therefore, the guiding research question for my dissertation was, “Can physical activity that encompasses a decolonization approach be a catalyst for regenerative wellbeing for Anishinaabeg women?” Using Indigenous feminist theory that is informed by Anishinaabeg gikendaasowin, I looked to the dibaajimowinan of Anishinaabeg women, Elders, and urban Indigenous women, which occurred in three stages of research and culminated in five publishable papers. In the first stage of research, I interviewed seven Anishinaabekweg who are exemplars of decolonized physical activity. In the second stage of research, I held a sharing circle with eight Elders from Naicatchewenin in Treaty #3 territory. In the last stage of research, I implemented Wiisokotaatiwin with 12 urban Indigenous women with the Odawa Native Friendship Centre, my community partner. The results of my research revealed that wellbeing for Indigenous women can be improved through decolonized physical activity, remembering Anishinaabeg stories, and building community in urban spaces. More specifically, these activities are important resistance tools that can lead to meaningful ways of addressing embodied settler colonialism and can also make strong contributions to Indigenous health research. Overall, my research showcased how Anishinaabeg gikendaasowin can be used as a foundation to improve Indigenous women’s health and wellbeing.

This research used a deductive post-hoc statistical design and Statistics Canada’s 2009 General Social Survey on victimization to explore the social control function of cyber victimization and determine whether this is gendered. Social control was operationalized as a composite measure of self-responsibilization. A multiple regression analysis identified predictors of social control and additional multiple regression models were used for a gender specific examination of social control. A total of 14 predictor variables were entered into three blocks: cyber victimization; sociodemographic characteristics; and violent victimization in physical space. The results reveal that cyber victimization remains a significant predictor of social control in addition to gender, a number of other sociodemographic characteristics of respondents, and physical space victimization types. The findings suggest that the theory of social control, which has been applied to violence against women in physical space, can also be applied to cyber space victimizations. This study also provides insights into the compound effects of physical space and cyber space victimizations on women and identifies implications for policy, methods, and theories for addressing and examining violence against women in cyberspace.

The central problem addressed in this thesis has two parts. First, how can an educator respect the developing autonomy of a student's rational capacities while nurturing'the development of particular moral sensibilities and a particular moral perspective? Second, if a moral educator challenges a group of students to consider an alternative moral position, how can she or he be justified in presenting the new perspective as superior to the old one? My argument, in summary, is that an ideal of strong objectivity, as it is conceived by Sandra Harding in the context of feminist standpoint theory, works as a set of standards against which to evaluate the adequacy of one's moral perspective, and it offers a valuable means for comparing this perspective to others. Strong objectivity is an ideal which employs a set of standards including respect, reflexivity, and critical evaluation of social situations to challenge inquirers to maximise their objectivity. They do this through recognising and testing not only the content of their knowledge claims but also the purpose these claims play in the development of research programs, A commitment to strong objectivity entails attempting to understand the partiality of one's own perspective and recognising how that partiality distorts one's perception. The process of learning from others' perspectives is central to revising and enriching one's own perspective, and this revision and enrichment is an . ongoing responsibility for any teacher. Through the application of strong objectivity to moral theory building, a moral educator can be justified in believing that her or his own moral perspective is the most adequate one available. If a moral educator understands Harding's conception of strong objectivity, and embraces it as an ideal, the result will be a more justly equitable learning environment and a more complete understanding of the moral perspective which is being developed within the classroom. These are fundamental to the legitimacy of the work of a moral educator. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

Currently, sexual assault is characterized as the primary threat to women’s safety on university campuses. Accordingly, many post-secondary institutions in Canada have developed specialized policies, resources, and prevention strategies to address this form of gendered violence. Although a serious concern, the narrow focus ignores university students’ vulnerability to multiple other forms of gendered violence, including intimate partner violence (IPV). In an effort to address this neglected topic, this thesis explores the way five university students experienced and navigated IPV. Adopting an intersectional lens informed by feminist work on gender roles, gendered expectations, and sexual scripts as well as Pierre Bourdieu’s work on class, this thesis examines how gender oppression and class privilege intersect to create unique experiences of IPV for university students. To that end five semi-structured interviews were conducted with women who suffered psychological, physical, sexual, and/or financial abuse while in university. The interviews facilitated open and honest dialogue whilst providing this research project with valuable insight into how IPV plays out among class privileged university students. The thesis concludes that although the participants are oppressed in terms of gender (and susceptible to IPV on this basis) their class privilege also conditioned their experiences of IPV. While affording them access to social and economic resources, the disjuncture between their self-identity as educated, smart, and independent women inhibited their ability to accept their identity as victims; as a result, the participants struggled to disclose, seek help, and address the abuse.

Through assessing Bourdieu’s concepts of habitus and field, this research project examines how re-sistance can be understood as an embodied experience. Six resistors are asked in semi-structured and dia-logic interviews how they experience resistance to oppression of various forms including patriarchy, co-lonialism, cisheteronormativity, and capitalism. Three main themes emerge from these interviews and in-clude: the construction of a resistant habitus, the occurrence of solidarity through which resistant habitus may mobilize, and the possibility of transforming oppressive fields such as patriarchy into fields of femi-nist resistance. Through instances of increased awareness of one’s social struggle, developments of mo-bile solidarity, and the occupation of oppressive fields in the name of social change, this project posits that habitus are capable of enacting change upon the field. / Graduate

Discursive power relations that enclose the field of early childhood have functioned to construct the idea of the “normal” child, a process of silencing that limits spaces of “being” for children in classrooms. Relatedly, constructions of the “good” early childhood teacher are shaped by dominant discourses of child development that define “best” and “appropriate” practices in accordance with children’s developmental “needs.” In this study, I take up feminist poststructural theories in self-reflexive examination of my teaching practice with toddlers to allow for alternate ways of seeing the “child,” and therefore, the “teacher.” In laying bare the child and teacher as discursively constructed, complexities of classroom subjects become visible and possibilities for new ways of doing “teacher” emerge when we work to destabilize the hegemonic “truths” of the field. Using feminist poststructural theories to shape a narrative teacher research methodology, this study employs ethnographic and narrative methods in self-reflexive analysis of my own teaching practice. Working with data produced during one semester in the classroom, I interrogate my daily practices and understandings of “toddler,” teaching, learning, development, and research in order to displace dominant ways of understanding “toddler” and “toddler teacher.” The possibilities for teaching toddlers have been constrained by intersecting discourses of development, readiness, neoliberalism, and gender as development and progress are prioritized while the widespread assumption that early childhood is “women’s work” (Grumet, 1988) shapes the roles and statuses of teachers who work with our youngest children. The discoveries and new knowledges I have constructed through this work have exposed, challenged, and reimagined positionings of the teacher. From the gendered “care” work assumed to come naturally to women, to the technical practice based on a foundation of developmental knowledge, to the policing of children in classrooms, this study offers examinations of relations of power that may enable teachers and children to position themselves differently in classrooms, within and beyond existing discourses.

This project develops a feminist Christology by affirming the female body as a hermeneutical lens for Christological reflection. Utilizing the work of feminist theorists Luce Irigaray and Bracha Ettinger, I develop what I term a “matrixial Christology.” In response to feminist contentions regarding the androcentric nature of Christian soteriology, I argue that by interpreting the incarnation of the Word through the lens of the matrixial—the inherently feminine physical and psychic space of the womb—an inclusive and generative landscape for theological reflection emerges. Understanding the union of divine and human natures through the matrixial holds potential to reimagine other key doctrines, including the Trinity, ecclesiology, and eschatology. This dissertation revisits documents from the Councils of Nicaea (325 A.D.), Ephesus (431 A.D.), and Chalcedon (451 A.D.), as well as theologians of antiquity such as Irenaeus, Athanasius, Cyril of Alexander, Gregory of Nyssa, Gregory of Nazianzus, and Maximus the Confessor, among others, to provide feminist critique and excavate these works for their liberative potential. Feminist scholarship also contributes to this critical constructive work, including authors such as Elizabeth Johnson, Tina Beattie, Mary Daly, Rosemary Radford Ruether, and Ada María Isasi-Díaz. I argue that recovering Mary’s role in the incarnation allows for a reinterpretation of key doctrines in the Christian tradition and lays the groundwork for a feminine divine horizon in which women are able to more fully locate themselves in Christian soteriological discourse. Women’s theoretical and theological scholarship is placed in dialogue with ancient texts in order to consider the liberative potential of Christological discourse and to develop a robustly feminine symbolic for divine imagination utilizing Mariology as a primary foundation. The project begins by considering the implications of Mary and Christ’s matrixial maternal-prenatal relation for divine-human relations, then continues by exploring how Mary’s matrixial relation with Christ affects our understanding of his life and crucifixion. The project culminates in an examination of how Mary represents the possibility of resurrection for women traditionally excluded or demonized in the church. By reimagining Mary’s role in the Christian story, new avenues for female liberation and flourishing in the ekklesia might be realized. / 2023-11-30T00:00:00Z

Staging Sleep: Labor, Care, and Rest in Contemporary Performance examines an archive of plays and performances from the past forty years—which I term sleep theatre—including dramatic literature that foregrounds sleep and sleeplessness and performance art in which the artist sleeps in front of an audience. Contemporary theatre about sleep exposes the roots of sleep loss in overwork, healthcare disparities, and housing insecurity and imagines alternative social possibilities for sustainable rest. I understand the concerns and possibilities raised by sleep theatre through the framework of social reproduction theory, a feminist analysis of the vital forms of labor antecedent to commodity production, including housework and dependent care, that keep us all alive. I reorient theatre scholarship on sleep away from psychoanalytic readings of staged dreams and toward an understanding of sleep as a political act shaped by social and material contexts. In Staging Sleep, I argue that studying sleep in theatre and performance art offers new insights into social relations of care and interdependence among performers and spectators, and that sleep onstage not only critiques inhumane economic arrangements but also imagines myriad new social configurations that value rest over work. Staging Sleep begins in 1980, in the immediate aftermath of two decades of international Marxist feminist organizing that saw politicized housewives agitating for recognition of the value of both their work and their leisure. I demonstrate how sleep theatre expands and complicates this political legacy, beginning with the continuing global assault on welfare and unions in the 1980s. In my first chapter, I track how pioneering socialist feminist playwright Caryl Churchill develops the sleepless housewife as a character type, bringing sleep to the stage in a new way as a linchpin of her critique of the family. I then track sleep in theatre as a site of experimentation informed by feminist, queer, and disability studies through the 2010s. Chapter 2 explores sleep in plays by Sarah Kane, Maria Irene Fornes, and Peggy Shaw at the nexus of illness, friendship, and a fraying welfare state. Chapter 3 examines how directors stage homeless sleep in four recent adaptations of Cymbeline from the UK and South Sudan. My final chapter asks how performance itself creates the care and attention necessary to sustain sleep in the globe-touring, iterative performance artworks Best Place to Sleep and Black Power Naps. Sleep performances imagine, enact, and test the limits of very different configurations of labor and rest: ways of life in which caretaking labor is redistributed, and resilience and health become collective concerns rather than individual responsibilities. I suggest that sleep performance is a nascent theatrical phenomenon that will continue to reappear as politically-minded artists work through the theatrical possibilities of spectatorship, site, and immersion in the context of deep questions of everyday justice and equity. Staging Sleep shows how theatre can exploit and transform the weirdness of watching someone sleep, or of falling asleep in the audience, into a restructuring of our practices of work and rest, space and shelter, toward ensuring safe and restorative sleep as a universal right.

This study aims to look at the challenges faced by women of low socio-economic status in exiting sex work, in a South African context where gender-based violence is normalized and widespread. In doing so, this research applies principles of feminist theory to create a contextualized understanding of the process of exit. Two focus groups, with a total of 18 non-transgendered women were conducted in an informal setting, resulting in an open-ended discussion around these challenges. These interviews were recorded, transcribed and analyzed using thematic analysis. The categories and themes emerging from this analysis were past trauma, motherhood, partnerships, social support, economic necessity, employment and gossip. These themes are permeated by a pattern of escapism. This pattern exemplifies their disempowerment and lack of agency, which is symptomatic of the gender oppression pervading their lives. The results of this research will be used to draw up a policy in collaboration with the NGO Embrace Dignity, for parliament, to initiate legal reform relating to sex work.