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Made available in DSpace on 2014-07-29T16:27:45Z (GMT). No. of bitstreams: 1 desfiando_terezas_part 1.pdf: 3002896 bytes, checksum: fe143d7649549258356adc143f0d061a (MD5) Previous issue date: 2010-05-03 / In this research, I explore the narratives of Tereza Bicuda from my repertoire of childhood memories and aesthetic experiences. Tereza Bicuda figure from a set of narratives that circulate from the colonial era to the present day in the region of Central Brazil. In a multiple perspective and connected to the context of visual culture, I seek from the personal memories and vital, my insertion into the collective life and body of elements that develop in scenic poetry to merge and create fields of dialogue for this study. The elmentos personal poetics of this research are understood and lived as a raw material for reflection with the potential for aesthetic education. The narratives of Tereza Bicuda, along with my textures of learning have been plaited into a meeting / workshop with a group of young Lahetô Circus School. These employees / ox, in a context of artistic, educational and scenic, built drawings / collages and unfolded comments embroider various shades of interpretations. This study establishes a dialogue with the notions of multiplicity (SILVA, 2004) as processes of movement and diversity; "aesthetics of everyday life" (RICHTER, 2003) with an expansion of understanding of concepts, activities, and artistic artifacts and art-educational potential of these practices; notions of "precarious" (Shohat, 2006; Bakhtin, 2008) construed as ingenuity, strength and playfulness; notions of "ethics of care" (Gilligan, 1982), which function as an experience of interconnectedness and caring relationships, and "Baroque fold "(Deleuze, 1991), which connects the three-dimensional textures, linking to the textile. Merchandising notions are constructed by mating elements of "DIY" (Kincheloe, 2007), "autoetnografia (VERSIANI, 2005) and" mapping "(ROLNIK, 2006). / Nesta investigação, abordo as narrativas de Tereza Bicuda a partir do meu repertório de lembranças de infância e experiências estéticas. Tereza Bicuda é figura proveniente de um conjunto de narrativas que circulam desde a época colonial até os dias atuais na região do Brasil Central. Em uma perspectiva múltipla e conectada ao contexto da cultura visual, procuro partir das lembranças pessoais e vitais, da minha inserção na vida coletiva e do corpo de elementos que desenvolvo nas poéticas cênicas para mesclar e criar campos de diálogo para este estudo. Os elmentos das poéticas pessoais são entendidos nesta pesquisa como matéria vivida e matéria de reflexão com potencial de educação estética. As narrativas de Tereza Bicuda, juntamente com minhas texturas de aprendizagens, foram trançadas em um encontro/oficina com um grupo de jovens da Escola de Circo Lahetô. Estes colaboradores/brincantes, em um contexto artístico, educacional e cênico, construíram desenhos/colagens e desdobraram comentários que bordam variados matizes de interpretações. Este estudo dialoga com as noções de multiplicidade (SILVA, 2004) como processos de movimento e diversidade; "estéticas do cotidiano" (RICHTER, 2003) com ampliação de entendimentos de conceitos, atividades e artefatos artísticos e potencial arte-educativo dessas práticas; noções de "precário" (SHOHAT, 2006; BAKHTIN, 2008) entendidas como inventividade, resistência e jocosidade; noçõe de "ética do cuidado" (GILLIGAN, 1982), que funcionam como experiência de interconexão e cuidado nos relacionamentos, e de "dobra barroca" (DELEUZE, 1991), que se conecta às texturas tridimensionais, ligando-se à matéria têxtil. As noções mercadológicas são construídas por meio de cruzamentos de elementos da "bricolagem" (KINCHELOE, 2007), "autoetnografia" (VERSIANI, 2005) e "cartografia" (ROLNIK, 2006).

This autoethnography narrative examines my journey as a first-generation Mexican immigrant woman from birth, through completion of the doctorate degree at California State University, San Bernardino. The purpose in writing this autoethnography is to present a personalized account of my experiences growing up, in communicating between two languages, the structural and personal motivators behind maintaining a heritage language (Spanish), and to reflect, in my experience, how I have negotiated with multiple social identities, including ethnic, academic, and bilingual identities. In this self-study, I bring the reader closer to Mexican-American identity, language, and culture. Specifically, this qualitative analysis of Spanish Heritage Language (SHL) and identity will examine the following questions: a) How did I perceive and negotiate my bilingual identity?; b) What obstacles did I face when speaking English, Spanish or both?; c) What role does SHL have in identity development? I have chosen a qualitative approach, specifically an autoethnography, to answer these questions in order to add to existing literature rooted in the lived experience of Spanish heritage language maintenance. This approach allows me to be the researcher, subject, and narrator of the study, and allows me to reflect on my education as a bilingual and bicultural immigrant student. The autoethnographer’s subjective experiences (my stories) become the primary data and encompass looking at a culture through the lens of the researcher. While searching for themes written in vignettes, my journey is an account of two worlds, which coexist, in the infinite intricacy of language learning, speaking, thinking, and being.

La tesi descrive il processo di ideazione e scrittura di lunga serialità in Italia attraverso l'osservazione etnografica di due scritture di fiction avvenute nel 2007; attraverso l'analisi etnografica si evidenziano le prassi professionali e le dinamiche interpersonali che si stabiliscono durante i processi di ideazione e scrittura, con particolare attenzione ai processi di negoziazione creativa e di differenze generazionali. / Thesis describes the creative and writing process of two fiction series in Italy, through ethnographical observation of two writing processes which took place in 2007; through ethnographical analysis professional habits and interpersonal dynamics are underlined, during creative and writing process; spotlight has been put on creative negotiations processes and generational differences.

After sixteen intensive months, I quit my employed position as a security guard at a local hospital. By drawing on my autoethnographic experiences in the form of “ethnographic fiction writing”, as well as eight interviews with my former male colleagues, I explore how the guards’ constructions of masculinity intersect with their security assessment and subsequent application of force, chemical incarceration, and other coercive security tactics on involuntarily-committed mental health patients. The narratives are framed by the available literature on gender and masculinity within the security, police, prison and military institutions, as well as the theoretical notions of gendered institutions (Acker), hegemonic masculinity (Connell & Messerschmidt), doing gender (West & Zimmerman), and Dave Holmes’s application of Foucauldian biopolitical power to forensic healthcare settings. These concepts are used in tandem with a creative methodological tool to reveal the “messy”, “bloody” and “gendered” ways in which hospital life unfolds between the guard, the nurse, and the patient prisoner. By escaping more traditional forms of academic writing, I am able to weave raw, sensitive and reflexive thoughts and emotions into the research design and analysis. The analysis is divided into two narratives: “Us” and “Them”. “Us” emphasizes the gendered ways in which the hospital guard learns, reproduces, resists, lives up, or fails to live up to the masculine codes of the profession. Here, the guard must confront cultural demands to demonstrate physical prowess, authority and heroism during a patient battle. “Them” explores how hegemonic masculinity shapes the hierarchical and coercive relations between the guard, the nurse, and the patient, and reinforces psychiatrized discourses that promote punishment, pain, bureaucracy and control. Overall, these findings call for the abolition of physical restraint, chemical incarceration and other coercive security measures within our healthcare institutions, and encourage future research to give voice to the lived experiences of women guards and security management teams.

Using elements of design experiment research and autoethnography, this action research project investigated how viewing learning as complex participation in a community of practice characterized by mathematical inquiry impacted my teaching practice in a grade 10 Applied Mathematics class in a rural Manitoba high school. This report of the research project describes and analyzes both my attempts to change my teaching practice by drawing on theories of learning mathematics as complex participation in a community of practice and the changes that resulted from these attempts. The analysis focuses on the characteristics of a community of practice characterized by mathematical inquiry, how I attempted to foster such a community, what challenges I faced when I changed my teaching practice in this way, and how insights from this practitioner research project can inform the teaching of mathematics as well as theorizing about the learning of mathematics.

Using elements of design experiment research and autoethnography, this action research project investigated how viewing learning as complex participation in a community of practice characterized by mathematical inquiry impacted my teaching practice in a grade 10 Applied Mathematics class in a rural Manitoba high school. This report of the research project describes and analyzes both my attempts to change my teaching practice by drawing on theories of learning mathematics as complex participation in a community of practice and the changes that resulted from these attempts. The analysis focuses on the characteristics of a community of practice characterized by mathematical inquiry, how I attempted to foster such a community, what challenges I faced when I changed my teaching practice in this way, and how insights from this practitioner research project can inform the teaching of mathematics as well as theorizing about the learning of mathematics.

Ally literature suggests processes and guidelines that non-Indigenous researchers can follow in order to establish respectful relationships (Battiste, 1998; Wilson, 2008; Edward, 2006; Margaret, 2010). It also states the importance of preparedness for engaging and sustaining long term alliances (Lang, 2010; Brophey, 2011); however specific training methods; modalities that support long-term relationships; practices to develop desired qualities; or self-care approaches for Allies have not been addressed in the literature. Through autoethnographic work I sought to explore this gap in literature. This study is situated within decolonizing methodologies looking to contribute to legitimizing traditional ways of knowing; and within Anzaldúas (1987) philosophical view of “Doing Mestizaje” (1987). My work is a personal account of the complicated and conflicted situation of working as an Ally, being both Mestiza and Buddhist in a culture of colonization/decolonization. Unique to this exploration are modalities I chose to help with a deeper understanding, and as possible approaches to address emotional stress and prevent burnout in Ally work: art, meditation, mindfulness practice, prayer, dream work, and narrative/poetry. My findings show that a Mestizo view of Allyhood presents differences with those of White Allies; that implementation of the Buddhist concepts of interdependence and selflessness can support Allies during a painful or stressful process of self-reflection, as well as through out the relationship; and that doing research as ceremony, and ceremony as research contributes to the revitalization of Indigenous traditional ways of knowing and its importance in Decolonizing work. / Graduate

This thesis examines the influence of life experiences and personally significant texts on the formation of an individual’s personal and professional identity. Through autoethnographic exploration, the author explores the experiences and texts that have constituted his personal curriculum, shaped the way he views the world around him, and informed the role he hopes to embody as an educator. The author argues that by sharing our stories and analyzing the cultural artifacts we have connected with over a lifetime, we become more cognizant about and better equipped to take responsibility for the people we are in the process of becoming. The sharing and exploration of our lived curricular experiences, he suggests, may cause students to invest more heavily in their education and potentially foster more widely representative and meaningful school cultures. / Graduate / 0727 / 0399 / 0401 / travisrichey@hotmail.com

This Master of Arts by research was comprised of two components: creative practice (60%) and a written thesis (40%). The creative practice was partially represented in an exhibition of paintings, drawings, photographs and artist books entitled Traces, held at WiseART Gallery, 166 Ann St, Brisbane, March 2005. The written component is represented in this manuscript. This case study illustrates the creative process of an individual artistic practice through intuitive inquiry, which utilized self-observation methods such as painting, drawing, photographing, bookmaking, exhibitions, journaling, questioning and mindfulness. Intuitive inquiry is outlined as the predominant method of both the phenomenon of art making in this case, as well as the method used to study the creative process. The concept of intuitive inquiry as a research method, by its similarity to this particular creative process, was well suited to studying its delicate, preconscious, internally reflective and reflexive activities. Intuitive inquiry also underpins the exceptional, transformative experiences of the artist, which are often excluded from conventional empirical research. The results of this study demonstrate that it is through the hermeneutic interpretations of process, product and dialogue that a deeper understanding of the creative process is gained. The hermeneutic model of creative process that emerged (Fig 4.14) will assist others in a deeper understanding of how creative process can be utilized in generating new knowledge. More importantly, it is this creative interpretive process that can lead to transformative experiences, which encourage both the artist and the audience to search for a deeper engagement with each other and the world.