The land-grant university and the cowboy church are two social institutions designed to engage communities. Research is abundant on the former and limited on the latter. The purpose of this study was to provide a descriptive report on cowboy churches, while identifying the potential for university-cowboy church collaborations and examining the direct implications to Cooperative Extension. Rogers' Diffusions of Innovations conceptualized this study and was employed to evaluate the acceptability of university-cowboy church collaborations. This basic qualitative study utilized a purposive snowball technique to identify key informants of the American Fellowship of Cowboy Churches (AFCC). Ten subjects participated in semi-structured, face-to-face and phone interviews. Data were analyzed for common themes and patterns within the context of each of this study's objectives. Findings described cowboy churches affiliated with the AFCC, the interpersonal and mass media communication channels used by these churches, and subject awareness of Cooperative Extension. Conclusions and implications suggest university-cowboy church collaborations are an acceptable innovation, especially in the context of Extension collaborations. There are relative advantages for such collaborations, shared compatibility through each institution's mission, and ample opportunities for trialibility. County agents should initiate contact with cowboy church pastors and collaborations should be initiated regarding in information exchange, horses, livestock shows, and youth.

As the world shifts and changes, so do its people, and every day, more refugees are forced out-of-place, out of their homelands, and into a foreign and unfamiliar context. Many of these refugees are women, single mothers, who along with their children, are set to face many challenges in the process of re-settling into a new cultural landscape. This project is a study on how the design of an interior can aid in the difficult process of transitioning between lands and cultures. Within it, I explore the making of place through the design of a transitional residence for women and children refugees, set within the dynamic urban landscape of West Broadway in Winnipeg, Manitoba. I proceed through this project through an exploration of four conceptual frameworks and examine the project and its users in relation to movement and migration, to boundaries, to the contact zone, and finally to weaving.

As models and methods of educational pedagogy are altered by social media and digital technology, so too are the spaces where learning takes place. Creative education, particularly the education of design students, does not fit into the “typical” higher education classroom, and therefore requires a different physical setting. Despite changes in learning styles, there are many unchanged traditions and functions of the physical setting of design education. The lack of changes has continued to isolate architectural education from the real, urban experience of the city. This practicum aims to address these issues by proposing a satellite campus in an authentic urban environment for the University of Manitoba’s Faculty of Architecture students and teachers. I will investigate theories regarding emerging trends in higher education, the importance of place in education, and the process of educating designers. Throughout this investigation, emphasis is placed on creativity, collaboration, and flexibility in design education.

As ecological restoration expands as a practice, so does the complexity, cost, and scale of many projects. Higgs (2003) terms these projects technological and argues they limit meaningful community focal restoration practices, one component of good ecological restoration. The planned removals of two large dams on the Elwha River in Washington State provide a case study to investigate this theory. I conducted 18 in-depth interviews with community leaders and restoration practitioners in order to explore the question, “How do technological restoration projects enable or constrain community engagement, and in the case of the Elwha River, how might such engagement be enlarged?” This interpretive study suggests that technological restoration projects, particularly when managed by federal agencies, expand engagement through a broadened 1) public audience and 2) suite of engagement activities. I argue for a “focusing” of engagement activities, and propose a matrix for assessing opportunities for local community engagement.

This thesis adopts a Cultural Industries framework to examine how Queensland's arts council network has, through the provision of arts products and services, contributed to the vitality, health and sustainability of Queensland's regional communities. It charts the history of the network, its configuration and impact since 1961, with particular focus on the years 2001 - 2004, envisages future trends, and provides an analysis of key issues which may be used to guide future policies and programs. Analysis is guided by a Cultural Industries understanding of the arts embedded in everyday life, and views the arts as a range of activities which, by virtue of their aesthetic and symbolic dimensions, enhance human existence through their impact on both the quality and style of human life. Benefits include enhanced leisure and entertainment options, and educational, social, health, personal growth, and economic outcomes, and other indirect benefits which enrich environment and lifestyle. Queensland Arts Council (QAC) and its network of branches has been a dominant factor in the evolution of Queensland's cultural environment since the middle of the 20th century. Across the state, branches became the public face of the arts, drove cultural agendas, initiated and managed activities, advised governments, wrote cultural policies, lobbied, raised funds and laboured to realise cultural facilities and infrastructure. In the early years of the 21st century, QAC operates within a complex, competitive and rapidly changing environment in which orthodox views of development, oriented in terms of a left / right, or bottom up / top down dichotomy, are breaking down, and new convergent models emerge. These new models recognise synergies between artistic, social, economic and political agendas, and unite and energise them in the realm of civil society. QAC is responding by refocusing policies and programs to embrace these new models and by developing new modes of community engagement and arts facilitation. In 1999, a major restructure of the arts council network saw suffragan branches become autonomous Local Arts Councils (LACs), analogous to local Cultural Industry support organisations. The resulting network of affiliated LACs provides a potentially highly effective mechanism for the delivery of arts related products and services, the decentralisation of cultural production, and the nurturing across the state of Creative Community Cultures which equip communities, more than any other single asset, to survive and prosper through an era of unsettling and relentless change. Historical, demographic, behavioural (participation), and attitudinal data are combined to provide a picture of arts councils in seven case study sites, and across the network. Typical arts council members are characterised as omnivorous cultural consumers and members of a knowledge class, and the leadership of dedicated community minded people is identified as the single most critical factor determining the extent of an LAC's activities and its impact on community. Analysis of key issues leads to formulation of eight observations, discussed with reference to QAC and LACs, which might guide navigation in the regional arts field. These observations are then reformulated as Eight Principles Of Effective Regional Arts Facilitation, which provide a framework against which we might evaluate arts policy and practice.

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This thesis examines three prevalent models of community engagement in the black churches in the United States of America since the year 2000. It will contribute to existing scholarship by identifying theological motivations for community engagement by the black churches, and assessing the extent to which the black churches address and fulfill criteria for advancing liberation delineated from three generations of scholarship in Black Theology. This shall provide theological insight into the continued social relevance of the black churches. Existing scholarship has shown that the black churches historically have engaged the oppressed communities they have served by addressing their secular and social needs in addition to their spiritual ones, with a sense of mission to affirm human dignity and advance social justice. This praxis of liberation through community engagement was necessitated by the oppressive contexts in which the black churches were founded, and has continued in varied ways in tandem with shifts in social location of black people in America. Black church community initiatives have also been marked among three generations of scholars in Black Theology, who have delineated imperatives for which the black churches might engage their communities to fully continue the praxis of liberation in the present. The interrelated aims of this thesis are to discover the theological motivations of black church community engagement agents, and, to consider the extent to which the community engagement initiatives of the black churches of the twenty-first century address critical theological criteria from Black Theology for advancing liberation; each of which will help to illuminate theological implications for the continued social relevance of the black churches. This project requires an examination of contemporary models of black church community engagement in their own social reality. The models of community engagement that are researched are grass-roots movements where black churchpersons use non-violent direct action to advance particular social justice causes, community development corporations where churches filter grant money from the government to create economic opportunities for their local communities, and megachurch initiatives where congregations use the revenue of their large memberships to effect positive change in their communities. Local examples of each model are examined from a grounded theory approach through interviews with clergy and community workers, observations of worship and program activities, and textual analysis of bulletins, websites, and brochures.

Enbridge has proposed the Line 3 “Replacement” Project, a new pipeline project taking a new route strait through Anishinaabe treaty territory in what is known as northern Minnesota. In the middle of the regulation process, the future remains unclear of how the State of Minnesota will move forward with the permitting process, but Anishinaabe communities, a range of non-profit organizations, and local landowners remain firmly against the line. Rooted in varied frameworks of Native sovereignty, the land, and Indigenous feminism, Anishinaabe communities lead the resistance against a product of ongoing settler colonialism, racial capitalism, and environmental racism. This thesis contextualizes the multi-tactical repertoires of those defending the land in the existing work of Indigenous scholars who write on the necessity for land-based resistance towards the unsettling process of decolonization. Ultimately, the resistance against Line 3 is representative of a long-term battle for Native sovereignty and self-determination in defense of the land and future generations.

This thesis investigated the restoration of mauri (life-force) to Ōkahu Bay, Auckland New Zealand. Ōkahu Bay is part of the land and waters of Ngāti Whātua Ōrākei, a Māori hapū (sub-tribe). Ngāti Whātua Ōrākei has been driving the restoration, restoring Ōkahu Bay based on their worldview, visions, and concerns. This vision and control of the restoration process allows them to bring in the hapū in sustainable engagement and have the long-term vision and commitment necessary for self-determination. However, while there has been progress with projects and improved decision-making authority, hapū members are still not seeing their whānau (family) swimming in and caring for Ōkahu as much as they would like. Interviewees wanted to see an explicit focus on encouraging hapū members to use the bay, such as more educational programs and water-based activities, and continued efforts to improve water quality. Shellfish populations have also not recovered after a decade of monitoring due to structural aspects such as existing stormwater pipes. Changing these requires Auckland City Council to make stronger commitments to supporting Ngāti Whātua’s restoration. Overall, this investigation showed that in this restoration, a clean environment is essential to build community and a community is essential to build a clean environment. This community-driven restoration, while not perfect, has great potential to truly reconnect people with their environments, decolonize the land and the people, and create thriving ecosystems and people that benefit themselves, their communities, and the wider Auckland community.