This dissertation explores why and how political advocacy emerged as a dominant organizational strategy for NGOs in the international development education field. In order to answer this central question, I adopt a comparative case-study approach, examining the evolution of policy advocacy positions at two leading NGOs in the field: ActionAid International and the Asia South Pacific Association for Basic and Adult Education (ASPBAE). Although these organizations differ in significant ways, both place political advocacy at the centre of their mandates, and both have secured prominent positions in global educational governance. Through comparative analysis, I shed light on why these organizations have assumed leadership roles in a global advocacy movement. I focus on how the shift to policy advocacy reflects the internal environment of each organization as well as broader trends in the international development field. Ideas of structure and agency are thus central to my analysis. I test the applicability of two structural theories of social change: world polity theory and political opportunity theory; as well as two constructivist approaches: strategic issue framing and international norm dynamics. I offer some thoughts on establishing a more dynamic relationship between structure and agency, drawing on Fligstein and McAdam’s concept of strategic action fields. In order to test the utility of these theoretical frameworks, the study begins with a historical account of how ActionAid and ASPBAE have shifted from service- and practice- oriented organizations into political advocates. These histories are woven into a broader story of normative change in the international development field. I then examine the development of a number of key advocacy strategies at each organization, tracing how decisions are made and implemented as well as how they are influenced by the broader environment. I find that while it is essential to understand how global trends and norms enable and constrain organizational strategy, the internal decision-making processes of each organization largely shape how strategies are crafted and implemented. These findings offer insight into the pursuit of advocacy as a political strategy and the role of NGOs in global social change.

Secondary school staffrooms serve a genuine need for teachers not easily replaced by subject department workrooms, yet staffroom use in many schools has declined. As a result, some staffrooms are being turned into classrooms or even abolished altogether from secondary school designs. This dissertation investigates the causes and effects of the decline of secondary school staffroom use in a large Canadian school board. Henri Lefebvre’s spatial triad is applied to situate the investigation into spaces that are perceived, conceived, and lived. Staffrooms are analyzed as perceived spaces in the context of the production and reproduction of teachers’ labour, and the sub-communities of teaching found in workrooms. Staffrooms are viewed as conceived spaces by investigating their physical design and placement, as well as the role of secondary-level administrators in supporting or repurposing staffroom space. Staffrooms are understood as lived spaces by exploring how time, history, metaphor, and habit – especially habits formed in the early years of teaching – influence meaning for the users. Quantitative data drawn from a 23-question survey (256 responses) confirmed that although staffroom use had declined for the majority of respondents, secondary school staffrooms were still overwhelmingly considered to be necessary components of secondary schools even among non-users. The data analysis revealed that this decline was influenced by factors such as the isolated location of a staffroom, long distances from workrooms and classrooms to staffrooms, increased workloads, and habit. The findings of are supported by qualitative data in the form of 717 optional comments provided by survey participants, field notes from observing two secondary staffrooms: one inactive and the other frequently used, and through 26 semi-structured interviews held in five different staffrooms. It is my contention that staffrooms remain important to secondary school teachers as potential places for increasing perceptions of staff collegiality, providing opportunities for informal professional learning, developing cross-curricular connections, and managing teacher health and retention. The conclusion suggests how secondary school staffrooms might be reconfigured to better suit the needs of those who wish to use them.

Social reproduction is well established in educational literature. Diminished outcomes for students marked by class and race persist despite analysis and educational policy. Teachers articulate discourse to explain student success and failure and satisfy personal and professional investments (Miles, 1989; Popkewitz, 1998). Interviews with teachers in urban secondary schools point to the operation of discourse in the reproduction of inequality with profound effects on students on the margin. Meritocratic, individualist discourses privilege white, middle-class students, excluding others. Constructing students as Other and beyond reason (Popkewitz, 1998), teachers articulate discourses of motivation as explanatory of student success and failure and posit a neoliberal normative subjectivity as explanatory of success. Social, historical and economic factors are silenced. The instability and arbitrary closure of discursive articulation offer possibility for a progressive, ethical pedagogy.

This dissertation is the product of both lifework and a 2007-2010 research study. Working, living and parenting in the largest First Nation community in Canada, the Six Nations Grand River Territory, I believe it imperative that any body of work I produce be of direct use to my community as well fill a needed area of research within the field of Ogweho:weh (Original/Indigenous) Education. In order to design a study that would yield results to both these ends, I spent a significant portion of this dissertation explaining Indigenous Theory and Praxis. Subsequent to the expansion of literature on Indigenous theory and Indigenous methodology is the primary document analysis and dialogues which were intended to answer the two research questions of: (1) What changes has the Royal Commission on Aboriginal Peoples (RCAP) made to Ogweho:weh education in Canada; and (2) How does the community understand success at Six Nations? One hundred seventy-three documents (international, national, provincial, and local) and 52 dialogues with community advocates, educators and parents were analyzed using an original policy discourse web entitled Social Particle Webbing. Based on a sociological perspective of particle theory, Social Particle Webbing is a metaphor for identifying areas where marginalized groups can be platformed to enhance their ability to create social change. Social Particle Webbing is comprised of two-tailed threads, similar to a candle burning at both ends. The two competing themes of each thread may run polar or complimentary to each other, but are the embodiment of the written and oral documents which shape the discourse. The Discourse of Ogweho:weh Education was identified to have fourteen companion themes making up the seven threads of: (1)“Real” Self-Determinants; (2 Responsibility; (3)In the Spirit of Equity; (4)Choice in Education; (5)Rationale for Inaction; (6)Societal Opinion of Ogweho:weh; and (7)Success. Although Social Particle Webbing was created to answer the needs of Ogweho:weh education by creating an enculturated metaphorical image of Ogweho:weh Education, it is appropriately applied to all arenas of social change where a people are marginalized and not readily able to make change due to a lack of space, resources, or power.

This dissertation is the product of both lifework and a 2007-2010 research study. Working, living and parenting in the largest First Nation community in Canada, the Six Nations Grand River Territory, I believe it imperative that any body of work I produce be of direct use to my community as well fill a needed area of research within the field of Ogweho:weh (Original/Indigenous) Education. In order to design a study that would yield results to both these ends, I spent a significant portion of this dissertation explaining Indigenous Theory and Praxis. Subsequent to the expansion of literature on Indigenous theory and Indigenous methodology is the primary document analysis and dialogues which were intended to answer the two research questions of: (1) What changes has the Royal Commission on Aboriginal Peoples (RCAP) made to Ogweho:weh education in Canada; and (2) How does the community understand success at Six Nations? One hundred seventy-three documents (international, national, provincial, and local) and 52 dialogues with community advocates, educators and parents were analyzed using an original policy discourse web entitled Social Particle Webbing. Based on a sociological perspective of particle theory, Social Particle Webbing is a metaphor for identifying areas where marginalized groups can be platformed to enhance their ability to create social change. Social Particle Webbing is comprised of two-tailed threads, similar to a candle burning at both ends. The two competing themes of each thread may run polar or complimentary to each other, but are the embodiment of the written and oral documents which shape the discourse. The Discourse of Ogweho:weh Education was identified to have fourteen companion themes making up the seven threads of: (1)“Real” Self-Determinants; (2 Responsibility; (3)In the Spirit of Equity; (4)Choice in Education; (5)Rationale for Inaction; (6)Societal Opinion of Ogweho:weh; and (7)Success. Although Social Particle Webbing was created to answer the needs of Ogweho:weh education by creating an enculturated metaphorical image of Ogweho:weh Education, it is appropriately applied to all arenas of social change where a people are marginalized and not readily able to make change due to a lack of space, resources, or power.

This analysis examines the implicatedness of the self as an embodied space of marginality, knowledge, and resistance to the discursive and material effects of systemic oppression. It explores the implications and possibilities as they relate to social collectives [in nation-state contexts] in resisting and contesting the constraining forces of dominant/dominating institutionalized power and authority in the context of speaking and/or enunciating from the space of abjectification, racialization, and outcastness that has been constructed historically by the nation-state of Britain as a body codified as included-as-excluded-as-removed from the dominant sociopolitical collective’s sense of self and identity? This study argues that enunciation in this form carries with it a politics of ontological transformation that has profound implications for the social collective that is Britain as a whole specifically in the context of social justice affirmation and the reclamation [and assertion] of a collective sense of self that is grounded in a refusal and contestation of the multi-layered hegemonic conceptual frameworks that continue to naturalize, {re}produce and sustain systemic oppression as a state of permanency [Bell, 1992]. This study will explore the permanency of oppression further in relation to the discursive and material negation and amputation of social difference [i.e. class, gender, disability, and sexuality] while centering race [and its prostheticization] as a salient organizing tool in the (re)production of a hegemonic social order. To this end this study utilizes two key interconnecting concepts, internal/internalized colonialism, and racialization. ii It suggests that racialization mediated and channeled by and through a process of internal/internalized colonialism underpins the hegemonic social order of Britain and as such both terms are re-conceptualized and subjected to a complex analysis. Finally, this study examines the theoretical possibilities for developing an anti-racialization framework as a politics of enunciation that makes usage of the concept of racialization as a tool for [1] demystifying systems of oppression, [2] understanding the processes of collective implicatedness in oppression, [3] refusing pathologization and [4] mobilizing transformation through and within a refusal of the amputative and negative capacities of the racialization process.

The intention of the study is to come into a better understanding of the way in which the Diasporic body comes to know and understand its subjectivity within the governing contemporary public sphere. I suggest that this knowledge is diverse and that it can assist us to re-conceptualize learning in the context of schooling and education. I am interested in this seemingly mundane thing of ‘blackness’ and the way in which the signifying power of ‘blackness’ has come to constitute the conditions of possibility for the formation of a certain humanism. I trace somewhat abstract historical trajectories in order to better understand how contemporary everyday Diasporic life comes to be classified, organized, self-regulated and inscribed through particular intersections of race by way of gender, ableism, class, and sexuality. I seek to ascertain ways in which race is interpreted as the ‘Truth’ in order to impute the ethic of colonialism onto the Diasporic body. With this study my interest concerns understanding my lived experiences within the context of Diaspora and about how I come to make sense of race/racism/blackness through the cultural location of the colonial West. I am seeking to understand how, at certain moments, abject bodies of the Diaspora become predisposed to socialize in specific ways through these protean subjectivities. My interest involves coming to know critical pedagogies immanent to African Diasporic spaces that are germane for re-imagining schooling and education. I am interested in the school as a Diasporic space, the pedagogical and instructional implications for the teacher/educator, and about the ways in which meaning is made of Diaspora. I am suggesting writing Diaspora for schooling and education presents alternative ways of making sense of one’s subjectivity, citizenry, identity, about coming to know and understand how belonging, power and privilege come to be inscribed within the governing nation-state.

The current approach to African development is driven by Euro-Western material/physical approaches that fail to acknowledge the integral link between culture and development. For African development to truly speak to the realities and needs of African peoples, a reconceptualization of development is necessary, one which examines how Indigenous African knowledges can inform development. Using an anti-colonial, critical development and Indigenous discursive frameworks, this thesis examines how Akan, Gonja and Bogon proverbs, as Indigenous African knowledges, provide theoretical and practical knowledges for reconceptualising localized approaches to African development. Through interviews with local development practitioners and local Chiefs and the analysis of collected proverbs, the thesis reveals that proverbs, as linguistic, cultural and spiritual knowledges are deeply embedded in Ghanaian life and may function as excellent culturally relevant tools for a localized approach to African development.

This study is an investigation of embodiment. It is informed by the experiences and understandings of health, healing, violence and oppression among 15 young South Asian women living in Toronto, Canada. Their articulation of the importance of, and difficulties associated with, health and healing in contexts of social inequity contribute to understandings of embodiment as co-constituted by sentient and social experience. In my reading of their contributions, embodied learning – that is, an ongoing attunement to sentient-social embodiment – is a counter hegemonic healing strategy that they use. Their experiences and insights support the increasingly accepted claim that social inequity is a primary determinant of health that disproportionately disadvantages subordinated people. Furthermore, participants affirm that recovery and resistance to violence and oppression and its consequences must address sentient-social components of embodiment simultaneously. In this study, Yoga teachings provide a framework and practice to investigate embodiment and embodied learning. Following 12 Yoga workshops addressing health, healing, violence and oppression, I conducted individual interviews with 15 workshop participants, 3 Yoga teachers and 2 counsellor / social workers. Participants discuss Yoga as a resource for addressing mental, physical, emotional and spiritual consequences of violence and oppression. They resist New Age interpretations of Yoga in terms of individualism and cultural appropriation; they also challenge both New Age and Western biomedicine for a lack of attention to the consequences of social inequity for health and healing. This study considers embodied learning as an important healing resource and form of resistance to violence and oppression. Scholarship addressing embodiment in sociology, health research, anti-racism, feminism, anti-colonialism, decolonization and Indigenous knowledges are drawn upon to contextualize the interviews. This study offers insights relevant to health promotion and adult education discourse and policy through a careful consideration of the embodied strategies used by the participants in their nuanced negotiations of social inequity and pursuits of health and healing.

Approximately one in two parents across the province of Ontario, regardless of personal religious beliefs, now choose to enrol their children in a public Roman Catholic secondary school over the public secular school counterpart. The Ontario Roman Catholic school system has historically struggled for recognition and independence as an equally legitimate system in the province. Students in modern schools regard religion and spirituality as critical aspects to their individual identities, yet this study investigates the language and knowledge delivered within the systemic marginalization and colonial framework of a Euro-centric school system and the level of inclusivity and acceptance it affords its youth. Using a critical ethnographic methodology within a single revelatory case study, this study presents the voices of youth as the most critical voice to be heard on identity and identity in faith in Ontario Roman Catholic schools. Surveys with students and student families are complemented with in-depth student interviews, triangulated with informal educational staff interviews and the limited literature incorporating youth identity in modern Ontario Roman Catholic schools. Through the approach of an anti-colonial discursive framework, incorporating a theology of liberation that emphasizes freedom from oppression, the voice of Roman Catholic secondary school youth are brought forth as revealing their struggle for identity in a system that intentionally hides identity outside of being Roman Catholic. Broader questions discussed include: (a) What is the link between identity, schooling and knowledge production?; (b) How do the different voices of students of multi-faiths, educators, administrators, and so forth, contradict, converge and diverge from each other?; (c) How are we to understand the role and importance of spirituality in schooling, knowledge production, and claims of Indigenity and resistance to colonizing education?; (d) What does it mean to claim spirituality as a valid way of knowing?; (e) In what way does this study help understand claims that spirituality avoids splitting of the self?; (f) How do we address the fact that our cultures today are threatened by the absence of community?; and (g) What are the pedagogic and instructional relevancies of this work for the classroom teacher?