Using a nationwide database of nonprofit organizations, this thesis examines the impact of the socio-spatial environment and resource dependency on the development of ethnic organizations among four East Asian communities (Chinese, Japanese, Korean and Vietnamese) across Canadian cities. The thesis makes an original contribution to the theoretical understanding of ethnic communities by evaluating the different perspectives for understanding three related but distinct properties of ethnic organizations (1) distribution – the number of organizations in a given city; (2) financial capacity – total revenue of the organization; and (3) cross-border activities – location and type of activities pursued outside of Canada. The findings suggest that organizations develop more in response to social need rather than group resource, and that the number of organizations is greater in cities where levels of residential concentration are high. The analysis shows that group characteristics such as income and size of enclave do not predict higher revenue among nonprofits. Rather, the effect of government funding is the most consistent predictor of financial capacity across all groups. Overall, the results highlight the importance of inter-group dynamics for institutional development, with traditional predictors such as group resource playing a lesser role. In regards to their activities, the results show that organizations of recent immigrant groups do not necessarily operate programs back home as some groups have more programs in places outside their home country. Additionally, source of funding and religion play a role in determining the location of cross-border activities. These findings challenge the current perspective on transnational linkages as ethnic organizations have the power to mediate group interests away from the host-home nexus. Together, the research offers a novel empirical approach to examine how groups organize at the community level and provides an alternative perspective in the understanding of integration, social cohesion and sense of belonging in multicultural societies.

Despite the repeated collapse of mining towns and sites in the Great Slave Lake region, most residents embrace new resource projects as possibilities for creating viable futures. Situated at the intersection of socio-cultural and linguistic anthropology, this ethnographic investigation of the Canadian diamond boom of the 2000s illustrates how imagining stable livelihoods despite a record of impermanence and crises depends on integrating and reframing past failures with present aspirations for “the good life”. At the height of the diamond boom in 2007, future imaginaries were largely associated with high wage job creation in the rapidly expanding industrial sector. Based on 18 months of fieldwork among those said to benefit most from new industrial development: the Aboriginal under/unemployed, this dissertation’s ethnographic attention is on job training programs and employment interventions that promised local residents new futures. The fieldwork coincided with the global financial crisis and almost none of the 90 students followed through the research secured work in the industry at the conclusion of their training. Nevertheless, people continue to maintain faith in a future linked to resource development. Capturing people’s everyday re-makings of tomorrow in uncertain times, this dissertation reveals that while employment in global extractive industries is unable to provide economic security to those who seek it, its promises are productive for four reasons. First, they (re)define the natural world as ‘opportunities for work’. Second, the specific techniques of industry and statecraft that surround mining (impact and benefit agreements, and socio-economic monitoring) transform everyday events of difference and inequality into catastrophes which render industrial development sensible even urgent. Third, they orient public sentiment towards a “future anterior,” a form of temporal longing that I argue impedes a deep reading of the historical present and participates in a politics of deferral. Fourth, they rely on and reproduce a chronotopically constrained public debate on natural resource development.

Despite the repeated collapse of mining towns and sites in the Great Slave Lake region, most residents embrace new resource projects as possibilities for creating viable futures. Situated at the intersection of socio-cultural and linguistic anthropology, this ethnographic investigation of the Canadian diamond boom of the 2000s illustrates how imagining stable livelihoods despite a record of impermanence and crises depends on integrating and reframing past failures with present aspirations for “the good life”. At the height of the diamond boom in 2007, future imaginaries were largely associated with high wage job creation in the rapidly expanding industrial sector. Based on 18 months of fieldwork among those said to benefit most from new industrial development: the Aboriginal under/unemployed, this dissertation’s ethnographic attention is on job training programs and employment interventions that promised local residents new futures. The fieldwork coincided with the global financial crisis and almost none of the 90 students followed through the research secured work in the industry at the conclusion of their training. Nevertheless, people continue to maintain faith in a future linked to resource development. Capturing people’s everyday re-makings of tomorrow in uncertain times, this dissertation reveals that while employment in global extractive industries is unable to provide economic security to those who seek it, its promises are productive for four reasons. First, they (re)define the natural world as ‘opportunities for work’. Second, the specific techniques of industry and statecraft that surround mining (impact and benefit agreements, and socio-economic monitoring) transform everyday events of difference and inequality into catastrophes which render industrial development sensible even urgent. Third, they orient public sentiment towards a “future anterior,” a form of temporal longing that I argue impedes a deep reading of the historical present and participates in a politics of deferral. Fourth, they rely on and reproduce a chronotopically constrained public debate on natural resource development.

This thesis provides an anti-colonial analysis of how Indigenous knowledges have been studied and conceptualized through ethnographic research in the field of development studies. In this analysis I apply meta-ethnography within an anti-colonial discursive framework, a combination that I argue has great potential in the study of power relations in qualitative knowledge production. Firstly, this approach allows me to provide a synthesis of purposively selected ethnographies from the development studies literature; secondly, it requires that I refer to Indigenous scholars’ critical writings in the education literature to analyze development studies ethnographers’ approaches to Indigenous knowledges. The results of this analysis provide a starting point for questioning epistemological racism and colonial power relations at play in knowledge production on Indigenous knowledges in the field of development studies, with important implications for how we teach, study, and conduct research in development.

Few studies have quantified the effects on academic performance; none has investigated, as this study does, the effects of immigration, home language, and school mobility on academic development over time. What makes this study unique is its melding of sociological and psychometric perspectives – an approach that is still quite new. Logistic regression was used to analyze data from Ontario’s 2007-2008 Junior (Grade 6) Assessment of Reading, Writing and Mathematics, with linked assessment results from three years earlier, to investigate students’ academic achievement. The focus of this study is on whether the students maintained proficiency between Grades 3 and 6 or achieved proficiency in Grade 6 if they were not proficient in Grade 3. The results indicate that Grade 3 proficiency is the strongest predictor of Grade 6 proficiency and that home language or interactions with home language are also significant in most cases. In addition, students who speak a language other than or in addition to English at home are, in general, a little more likely to be proficient at Grade 6. Most students who were born outside of Canada were significantly more likely than students born in Canada to stay or become proficient in Reading, Writing, and Mathematics by Grade 6. These results highlight the importance of considering the enormous heterogeneity of immigrants’ experiences when studying the effects of immigration on academic performance.

Maya peoples in Guatemala continue to practice their Indigenous knowledge in spite of the violence experienced since the Spanish invasion in 1524. From 1991 until 1996, the state and civil society signed a series of Peace Accords that promised to better meet the needs of the Maya, Xinka, Garífuna and non-Indigenous groups living there. In this context, how does the current educational system meet the varied needs of these groups? My research investigates the philosophy and praxis of Maya Indigenous knowledge (MIK) in broadly defined educational contexts through the stories of 17 diverse Maya professional women and men involved in educational reform that currently live and work in Guatemala City. How do they reclaim and apply their ancestral knowledge daily? What possible applications of MIK can transform society? The findings reveal that MIK promotes social change and healing within and outside institutionalized educational spaces and argues that academia needs to make room for Indigenous theorizing mainly in areas of education, gender, knowledge production, and nation building. I analyze these areas from anticolonial and critical Indigenous standpoints from which gender and Indigenous identities weave through the text. Thus, I rely on Maya concepts and units of analyses (Jun Winaq’) guided by an Indigenous research methodology (Tree of Life) to conduct informal and in-depth interviews that lasted 2 to 4 hours. In addition, I held a talking circle with half of the participants. My analysis is founded on my own experience as an Indigenous person, my observations and participation in two Maya organizations in 2007 and a review of secondary literature in situ. The study contributes to a general understanding of contemporary Maya peoples and knowledge, and describes the theoretical validity of the Maya concept of Jun Winaq’. I argue that this concept seeks to heal individuals and a society to strengthen the Maya and all peoples. Throughout the dissertation I highlight the value of Indigenous knowledge and voices as parts of a political process that has the potential to decolonize mainstream education. I end with a graphic illustration of the elements in Maya Indigenous education and discuss future research for building a political agenda based on self-determination and healing relevant to Indigenous struggles globally.

This thesis provides an anti-colonial analysis of how Indigenous knowledges have been studied and conceptualized through ethnographic research in the field of development studies. In this analysis I apply meta-ethnography within an anti-colonial discursive framework, a combination that I argue has great potential in the study of power relations in qualitative knowledge production. Firstly, this approach allows me to provide a synthesis of purposively selected ethnographies from the development studies literature; secondly, it requires that I refer to Indigenous scholars’ critical writings in the education literature to analyze development studies ethnographers’ approaches to Indigenous knowledges. The results of this analysis provide a starting point for questioning epistemological racism and colonial power relations at play in knowledge production on Indigenous knowledges in the field of development studies, with important implications for how we teach, study, and conduct research in development.

This thesis explores the revolutionary adult education learning dimensions in a Canadian Black anti-racist organization, which continues to be under-represented in the Canadian Adult Education literature on social movement learning. This case study draws on detailed reflection based on my own personal experience as a leader and member of the Black Action Defense Committee (BADC). The analysis demonstrates the limitations to the application of the Gramscian approach to radical adult education in the non-profit sector, I will refer to as the Non-Profit Industrial Complex (NPIC) drawing on recent research by INCITE Women of Colour! (2007). This study fills important gaps in the new fields of studies on the NPIC and its role in the cooptation of dissent, by offering the first Canadian study of a radical Black anti-racist organization currently experiencing this. This study fills an important gap in the social movement and adult education literature related to the legacy of Canadian Black Communism specifically on the Canadian left.

The aim of the study is to look at the social formative processes of the Somali-Canadian youths, known as the ‘say-wallahi’ generation, go through. My research primarily focuses on how I learned to survive as a racialized person in the White Canadian nation space by holding onto my Somali identity, and how my journey diverges and converges with Somali-Canadian youth. First, I examine how the media socially constructed the Somali identity through a colonial gaze in a Toronto Life article. Secondly, I narrate some of my own schooling experiences for they speak to the deep psychological and spiritual scars that I embody as a racialized Somali. Especially, my interest is to show how instrumental Somali dhaqan was to my survival of the colonial/racializing gaze. Finally, I stress the importance of and the need for Somali youth to engage in de-colonizing/ de-racialization processes that encompasses their re-discovery of their indigenous Somaliness.

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.