This study explores young children's use of digital tablets in Swedish preschool environments, with special interest in how the use of digital tablets may affect children's agency. A multimodal, design theoretical approach was used, combined with sociology of childhood, to highlight the dynamics between children's agency and the affordances provided by the digital tablets. Two video ethnographic substudies were conducted within two separate preschool settings, including preschools where children use digital tablets to communicate in a minority language. In order to take into account as many modes of communication as possible, video recordings of children's use of the digital tablets was set side-by-side with screen recordings of the digital tablets. Major findings include how children's agency in digital tablet activities is intertwined with the different affordances, as emerging in the children's interaction with one another and the digital tablet. It was found that when affordances were built on visual, auditive and corporeal modes of communication, children's agency was enabled. Such affordances are in this study argued to be more, for the children, apt modes of communication for children to exert agency. Furthermore, it is argued that when children are given the possibility to communicate in their minority language, using for example Skype, this is a form of children's agency. The didactical implications and the societal potentials for children's use of digital tablets in preschools are discussed in relation to the creative skills individuals may need in an unknown future.

These four presentations were prepared for the Society for Applied Anthropology's annual meeting in 2012 in Baltimore, Maryland. These presentations present findings from the Solar PEIS Native American ethnographic study. / The Ethnographic Research team at BARA in the School of Anthropology, UofA has shifted to what we are calling “ethnography in bits and pieces” for situating American Indian cultural concerns. We wanted to provide essays that would more directly target the resources, places, and landscapes actually identified by tribal representatives during field work. We chose to negotiate the essays with the tribal representatives. We chose to have the essays follow the discussion of tribal cultural concerns and thus be directly responsive to those concerns. This session provides cases from three studies and assessment of this new methodology.

Despite the critical role educators play in the lives of students, little research has been conducted on their perceptions of digital media, bullying behaviors and prevention, and the development of disciplinary policy. As educators are tasked with monitoring student behaviors both inside and outside the classroom, how they conceptualize student behavior emerges as a site for possible mediations in the culture of bullying that permeates 21st century schooling. The purpose of this study was to examine how teachers understand digital life, how they represent themselves within the culture of social media, and the effects those perceptions have on the enforcement of or dismantling of bullying as a social institution. The results of this study show that educators are less adept at negotiating digital life and are largely unaware of the impactful nature of online relationships. While bullying has distinct social drawbacks including the maintenance of a horizontally hostile culture, the social benefits of bullying are proposed as emergent sites of intervention. As educators are ever more faced with issues of disciplinary conduct, they have developed a chosen ignorance to justify their lack of knowledge about online and offline bullying cultures. The perception that bullying is an insurmountable issue is a common perception among educators in this sample however this research suggests that through recognizing the function of bullying educators and administrators alike can develop deterrent policies that work outside the abstinence-based models for bullying prevention and recuperative-based models for soothing victims.

The traditional lands of the Southern Paiute people are bounded by more than 600 miles of Piapaxa (Colorado River) from the Kaiparowits Plateau in the north to Blythe, California in the south. According to traditional beliefs, Southern Paiute people were created in this traditional land and, through this creation, the Creator gave Paiute people a special supernatural responsibility to protect and manage this land including its water and natural resources. Puaxantu Tuvip (sacred land) is the term that refers to traditional ethnic territory. Within these lands no place was more special than Piapaxa 'uipi (Big River Canyon) where the Colorado River cuts through the Grand Canyon.

According to critical scholars there is a global education policy community that contributes to the increasing convergence of national education policies (Rizvi & Lingard, 2010). Key players in this community include the World Bank and the Organization for Economic Cooperation and Development. Although the scholars point out that global education policies are not uniformly copied or implemented, missing from the literature on globalization and education are the voices of the students and educators impacted by them. The process of policy implementation is neither seamless nor mechanical. The intended impact of a policy is not necessarily its outcome. Not only may there be unanticipated consequences, but educators and students may also resist, adapt, or transform practices suggested by the policies. This study examines international influence on the classroom practices of educators in one high school in northern Mexico by tracing the implementation of a recent national high school reform. Mexican education officials drew on the examples of recent high school reforms in Europe in designing the reform and, in addition, borrowed money from the World Bank for its implementation. Analysis of key official documents related to the reform along with participant observation and interviews of teachers, students, parents, a union representative, and education officials reveal that although just like the policies of the global education policy community the reform promotes neoliberal and human capital views of schooling, these views are not shared by all of the participants in this study. In addition, participants do not believe that the reform is adequately adapted to the context of Mexican schools. Judging from the teachers participating in this study, Mexican schools and educators have strengths that were overlooked in the development of the reform.

Residents of the region just north of the U.S.-Mexico border experience migration and smuggling activities through constantly changing found objects on the desert landscape--a pair of shoes neatly arranged on a trail; a cross hung in a tree; a can of food balanced on a rock. Consideration of some found objects as placed objects, set down with apparent care by travelers unseen and unmet, demonstrates how the objects uniquely inform the perceptions and practices of residents who find them. Such finders speculate about the lives and movements of others by utilizing the objects as metaphoric figures of practice, tools that uniquely but only partially help them bridge knowledge gaps among multiple constantly changing variables in their everyday lives. The finding-speculating dynamic confounds a direct and easy association of found items with trash, of migrants with threat, and of a border wall with hopelessness. Residents instead craft a sophisticated and practical cultural memory of place in a region that is inhabited differently by day than by night, where tragedy, grace, danger, and hope fuse in unexpected ways. The objects and events that erupt into rural border life inspire a poetics that matches the territory. In a landscape of uncertainty, placed objects secure and extend situational understandings beyond common conceptual frames of epidemic, normalized patterns of violence and collateral damage that are often considered necessary conditions of life in the region.

Purpose: Describe the Suquamish cultural influences on defining living a life worthwhile and to describe the compatibility of a culturally modified Dialectical Behavior Therapy (DBT) with a Native American community's culture and context. Background: Native Americans experience serious psychological distress, suicide, and substance abuse at higher rates than other racial groups. Studies using DBT found a significant decrease in parasuicidal risk behavior and substance abuse. However, research has not demonstrated that DBT is efficacious or compatible within the Native American culture. Specific Aims: 1) Describe the Native American cultural influences on defining living a life worthwhile. 2) Describe the compatibility between Healthy and Whole, a culturally modified DBT intervention with Native American culture. Methodology: Critical ethnographic study with in-depth interviews (13) and participant observations (10 months) was conducted. Sample was tribal members and clinicians exposed to the Healthy and Whole and tribal members who are identified as knowledgeable regarding tribal tradition. Analyses included semantic domain, taxonomic, and theme analysis for aim1 and compared DBT curriculum to results of aim 1 to accomplish aim 2.Findings: An intergenerational cycle of relational trauma was initiated by structural cultural genocide with systematic abuse and neglect of Native Americans especially children. Relational trauma of abuse and neglect is the source of a variety of maladaptive behaviors. These maladaptive behaviors lead to relational trauma in the next generation. A dual process of maintaining and revitalizing Suquamish cultural values coupled with skills taught in a culturally modified DBT intervention, Healthy and Whole, help Suquamish members live more worthwhile lives and recover from intrapersonal trauma. Implications: Healthy and Whole is a community approach to healing from relational trauma. Healthy and Whole approach to DBT may help other indigenous people live more worthwhile lives and recover from relational trauma and break the cycle because Suquamish cultural values are collectivist and many indigenous peoples share similar values and histories of historical trauma.

Though both literary critics and anthropologists have sometimes recognized converging aims and methods between ethnography and narrative fiction, few interpretive studies of fiction have been undertaken using the framework of ethnography of communication. Because ethnography of communication centers attention on language in situated communicative interaction, it could be a useful tool for exploring literary texts, especially texts within the genre of "realistic fiction," which sometimes also depend upon observation or creation of situated social interaction. This dissertation uses ethnography of communication to interpret a Victorian novel, Anne Bronte's The Tenant of Wildfell Hall. Ethnography of communication may also serve as a general framework for teaching literature, combining close linguistic or stylistic analysis of the language, detailed examination of the cultural and social situation, and re-creation of the meaning of the event as it may have been experienced by the participants. This approach may be especially appropriate in the case of L2 learners taking literature courses in university programs. The overall framework of the analysis, ethnography of communication, will be supplemented by Goffman's model of interaction ritual and the concept of co-construction of reality. These frameworks will be employed in the analysis of brief communicative events within the novel. Insights about the characters and the speech communities deriving from ethnographic interpretation will be used to build more precise understanding of the events of the novel, thereby contributing to traditional areas of literary criticism, and offering options for literary study in L1 and L2 contexts.

This dissertation argues that the material conditions of many street sex workers--the physical environments they live in and their effects on the workers' bodies, identities, and spirits--are represented, reproduced, and entrenched in the language surrounding their work. My research is an ethnographic case study of a local system that can be extrapolated to other subcultures and the construction of identities, while situating sex work and the industry as rhetorical constructions. My research offers an example of how an examination of the signs and symbols that comprise "material conditions" can be rhetorically analyzed in order to better understand how goals, agendas, interests, and ideologies are represented and implemented through language.Located central to my analysis are the street sex workers' voices. I use an ideological rhetorical analysis, or rhetorically--the study of how language shapes and is shaped by cultures, institutions, and the individuals within them, and ideologically--the identification and examination of the underlying assumptions of communicative interactions. I delineate how these material conditions are reproduced and, at times, subverted, and I offer an outline for modifying the discourse used in policy in ways that are more empowering and authentic to sex workers' lives.Policy makers, activists, and academics, among others, wrestle with complicated issues to analyze and write laws and policies and to design social services. Discourse is always at the center of these struggles. Because my study investigates the language of policy-making and the people who forge it, it has implications for ethics and policy in relation to gender studies, cultural studies, and ethnographic research.Examining the rhetorical constructions and interactions and their related effects on policy elucidates the discursive complexity that exists in meaning-making systems. This analysis also offers an explanation of how constructions can be made differently in order to achieve representations that are generated by the marginalized populations themselves, while placing responsibility for this marginalization on the society in which these people live.

This study investigates how the relationship between nationalism and language learning is manifested in discourse at an English language classroom facilitated in Nogales Sonora along the Mexico/US border. Employing ethnographically-sensitive critical discourse analysis, this study contributes to the fields of English Language Teaching (ELT), Border Studies, and Nationalism Studies by introducing three analytical terms that provide a means to document the social construction of nation-states (termed herein as imagined national communities of practice). The three terms are (1) nationalist practices, which refers to social practice that presupposes nationalist principles, (2) nationalist border practices, which refers to discerning self/other along nationalist lines, and (3) nationalist standard practices, which refers to the articulation of nationalist standards of language and subjectivity. The students attending the class under analysis comprise a unique population in that they are adults who occupy positions of economic and social privilege in the Nogales Sonora community because of their management-level employment at maquila factories. Reflecting their status, the students are invested in nationalist practices of border and standard in order to align themselves with nation-state institutions and to distance themselves from cultural and linguistic liminality (e.g., Mexican-American, paisano, code-switching, and Spanglish) characteristic of border regions. The classroom under observation upheld nationalist borders and standards, with important consequences. First, nationalist notions of border led classroom participants to disavow the bilingual language use that was clearly necessary for successful classroom operations, despite an English immersion classroom policy. Second, nationalist practices established the local classroom space as indexically linked to an imagined American community of practice, understood by students to be authentically monolingual, monocultural, and distinct from Mexico. Association with--but not full incorporation into--this particular understanding of the American nation-state is advantageous to students for maintaining their elevated social and economic positioning in the local Nogales Sonora community. Thus, this classroom serves as a site of nationalist border reproduction and the reinforcement of hierarchies of privilege. The study encourages teacher reflection on what nationalism can mean to formal language learning contexts and suggests directions for re-aligning classroom practice to approaches that embrace multilingual realities of language learning contexts.