Intubated and mechanically ventilated patients are vulnerable to respiratory tract infections. In response, the Ontario government has recently mandated surveillance and reporting of ventilator-associated pneumonia (VAP). Serious respiratory infections, and the related costs of additional care can be reduced in part, through oral hygiene. However, the literature asserts that oral care is neglected in busy, high-tech settings. Despite these concerns, little research has examined how mouth care happens in the critical care unit. The purpose of this institutional ethnography (IE) was to explore the social organization of mouth care in one critical care unit in Ontario, Canada. As a reflexive and critical method of inquiry, IE focuses on features of everyday life that often go unnoticed. In paying special attention to texts, the ethnographer traces how institutional forces that arrive from outside the practice setting coordinate experiences and activities. Inquiry began in the field with day/night participant observation to better understand the particularities of nursing care for orally intubated patients. Other data sources included reflexive fieldnotes, stakeholder interviews, and transcripts as well as work documents and artifacts. Over time, the analysis shifted from the critical care unit to the larger social context of Ontario’s Critical Care Transformation Strategy. Analysis traced the discursive and translocal social relations that permeate nursing work. Findings revealed a disjuncture between the ideals of VAP prevention and the actualities of mouth care. Tensions and contradictions emerged as nurses described their location within an expansive accountability network: nursing duties now extend beyond oral care to a controversial project of epidemiological surveillance. Patient comfort and safety now rest upon a hidden nursing agenda to overcome limited time, training and tools in oral care. Nurses worried that the effectiveness of preventative oral care was inhibited by technical problems of application that remain uninvestigated and unresolved. As a counterpoint to assertions that oral care is neglected, this study demonstrates how nursing knowledge and agency is obscured. Because international infection-prevention guidelines increasingly endorse oral care, novel research investigating the practice problems nurses encounter is warranted.

A sociocultural ontology forms the foundation for this grounded theory ethnography describing how teachers in a U.S. elementary school changed professional learning from a “training model” to a “situative model.” Findings answer the research question: How does the introduction of a situative model influence the process of teacher learning and professional development? A practitioner researcher stance and emic perspective facilitated an iterative analysis of 42 veteran teachers during the first-year implementation of a situative professional learning model called Teacher Communities of Learning (TCLs). Data collection included a repeated questionnaire, participant observations with field notes, and audio transcripts of TCL meetings. Formal and informal interviews provided opportunities for triangulation of data and theory development. ATLAS.ti assisted a constant comparative analysis process. Findings include a description of teachers’ participation in TCLs, influences on participation (e.g., roles, care, reflection), responses to TCLs among Suntree teachers, and shifts that occurred during the academic year as TCLs were introduced. The role of practitioner research in school and teacher change processes, the process of negotiation during situative learning, and differences in teachers’ roles and responses to TCLs are discussed. This research promotes a model for understanding how reflection and enaction account for teacher change and the importance of an ethic of care on formation of a professional community of learners.

I denna studie så kommer jag att analysera MMORPG-spelet World of Warcraft genom att utföra en analys i hopp om att isolera spelmekanismer och element som kan anses vara välfungerande och väldesignade. Jag kommer dessutom att bryta ner World of Warcraft till dess kärnkomponenter med hjälp av Interaction Centric Framework modellen som ett komplement till denna studie. Resultaten visar att World of Warcraft använder sig av många slags egenskaper och designval som skiljer sig själv från andra spel, som att dra ner på story element och att destillera spelets kärna till en väldigt grundlig ”morot-och-piska” formel som låter spelaren kunna spela oavbrutet utan att känna något skäl att sluta spela. / In this paper, I intend to analyze the MMORPG game World of Warcraft by conducting a formal analysis as a way to isolate game mechanics and elements that could be viewed as well-functioning and well-designed. I will also be breaking down the core components of World of Warcraft using the Interaction Centric Framework to complement the study. The results show that World of Warcraft employs a number of features and design choices that differentiates itself from other games, such as stripping the game of story elements and distilling the gameplay to a basic “carrot on a stick” formula, also leaving the player completely uninterrupted and undeterred during gameplay.

Intubated and mechanically ventilated patients are vulnerable to respiratory tract infections. In response, the Ontario government has recently mandated surveillance and reporting of ventilator-associated pneumonia (VAP). Serious respiratory infections, and the related costs of additional care can be reduced in part, through oral hygiene. However, the literature asserts that oral care is neglected in busy, high-tech settings. Despite these concerns, little research has examined how mouth care happens in the critical care unit. The purpose of this institutional ethnography (IE) was to explore the social organization of mouth care in one critical care unit in Ontario, Canada. As a reflexive and critical method of inquiry, IE focuses on features of everyday life that often go unnoticed. In paying special attention to texts, the ethnographer traces how institutional forces that arrive from outside the practice setting coordinate experiences and activities. Inquiry began in the field with day/night participant observation to better understand the particularities of nursing care for orally intubated patients. Other data sources included reflexive fieldnotes, stakeholder interviews, and transcripts as well as work documents and artifacts. Over time, the analysis shifted from the critical care unit to the larger social context of Ontario’s Critical Care Transformation Strategy. Analysis traced the discursive and translocal social relations that permeate nursing work. Findings revealed a disjuncture between the ideals of VAP prevention and the actualities of mouth care. Tensions and contradictions emerged as nurses described their location within an expansive accountability network: nursing duties now extend beyond oral care to a controversial project of epidemiological surveillance. Patient comfort and safety now rest upon a hidden nursing agenda to overcome limited time, training and tools in oral care. Nurses worried that the effectiveness of preventative oral care was inhibited by technical problems of application that remain uninvestigated and unresolved. As a counterpoint to assertions that oral care is neglected, this study demonstrates how nursing knowledge and agency is obscured. Because international infection-prevention guidelines increasingly endorse oral care, novel research investigating the practice problems nurses encounter is warranted.

The overall aim of this thesis is to contribute to the knowledge on how formal education gives cognitive support to informal learning at work. The ambition is to combine different theoretical perspectives on learning. Formal learning, mostly within institutions for education, is usually seen from a cognitive or constructivist perspective, and informal learning from situational or socio-cultural perspectives. Combining these perspectives, this thesis is based on a case study of how a formal training program for Swedish military personnel, going on a peacekeeping mission in Kosovo, gives cognitive support to their informal, experiential learning during the mission. The case study has an ethnographic research design where 17 military leaders at different levels are interviewed, observed and “shadowed” during three field periods during training in Sweden and during work in Kosovo. The empirical material and the different theoretical perspectives on learning are used to construct a perspective-integrating conceptual model of how the formal training, through different learning resources, helps the leaders to develop a subjective understanding of their coming work. This understanding is then used by the leaders to mentally frame the specific experiences and actions they encounter at work. This mental framing is also prevalent in their reflections in and on their work, and their informal learning at work can be shown to be heavily influenced by the understanding the leaders developed during formal training. However, most of this understanding cannot be related to formal learning resources, but to learning resources the military leaders themselves bring to the training in the way of their earlier experiences, their military professional orientation, and their internal discussions in free time. The main conclusions are that 1) contrary to prevailing dogma, different perspectives on learning can be brought together, and 2) if formal education is going to give cognitive support to learning at work, it needs to address the question of how the conceptual structure of the training content can be integrated with the often private concepts the workers themselves have of their work.

These four presentations were prepared for the Society for Applied Anthropology's annual meeting in March 2013 in Denver, CO. These presentations present findings from the Solar PEIS Native American ethnographic study. / The United States government is considering areas in the five states for the large-scale solar energy development. These solar energy zones (SEZs) contain important Native American resources ranging from traditional use plants, healing places, and trail networks. During the environmental impact assessment, Numic-speaking peoples shared with University of Arizona ethnographers their thoughts regarding cultural uses of the SEZ and associated resources and potential impacts. This session focuses on unique cultural resources and the cultural implications of solar energy development.

Palliative care for non-dominant ethnocultural groups is problematized in the palliative care literature, which often presents essentialist conceptions of cultural beliefs on death and dying. Death is often portrayed as a taboo topic within the Chinese community, and thus, the assumption is that dying at home may not be the preferred option. Beyond these stereotypical representations, little is known about what it is like for Chinese immigrants with terminal cancer to receive palliative home care. Home is a complex site where cultural “difference” becomes contextually salient when home care providers introduce palliative care. More is potentially at stake than the violation of a taboo, as Chinese immigrant care recipients, their family caregivers, and home care providers negotiate changes to the existing routines of the home. The purpose of this study was to examine how meanings of home condition negotiations of care between Chinese immigrants with terminal cancer receiving palliative home care, family caregivers, and home care providers. Postcolonial theory provided a critical lens for this focused ethnographic study of palliative home care for Chinese Canadian immigrants. The analysis drew on postcolonial concepts such as Othering, subjugation, and hybridity. The methods included interviews with 11 key informants, and observational visits and interviews were conducted in 4 cases of Chinese immigrant care recipients, their family caregivers, and home care nurses. Two major findings emerged: 1) colonization and distancing and 2) negotiating hybridity. The meaning of home was deeply altered as palliative home care occupied care recipients’ and family caregivers’ everyday lives and represented a form of micro-colonization - the home was metaphorically invaded. The ambivalent relationship between care recipients and home care providers was characterized by a mutuality of need, but care recipients used distancing as a way to resist colonization. Palliative care presented its own unique cultural influence, which was imbued with meanings, beliefs, and practices. For care recipients, the meaning of dying at home was fluid, situational, and contextually informed. Subsequently, differences were created and highlighted in the confrontation between the meaning of palliative care for home care providers and the meaning of dying at home for care recipients. It was in the meeting, blending, clashing, and grappling of differences where participants had to negotiate and generate new, hybrid meanings and practices so that particularized, personal approaches to dying could be achieved. The findings capture the realities and complexities of palliative home care, and highlight the sophisticated and evolving ways providers come to know and care for care recipients and families in their homes. Although culture was prominently featured in participant narratives, the pragmatics of dying at home were more pressing than was adherence to essentialized cultural beliefs of death and dying. A key implication is the need to move away from simplistic conceptualizations of culture to a critical approach that will enable providers to understand and find comfort in working with the fluid, dynamic, and contextually-driven nature of culture and dying at home.

Palliative care for non-dominant ethnocultural groups is problematized in the palliative care literature, which often presents essentialist conceptions of cultural beliefs on death and dying. Death is often portrayed as a taboo topic within the Chinese community, and thus, the assumption is that dying at home may not be the preferred option. Beyond these stereotypical representations, little is known about what it is like for Chinese immigrants with terminal cancer to receive palliative home care. Home is a complex site where cultural “difference” becomes contextually salient when home care providers introduce palliative care. More is potentially at stake than the violation of a taboo, as Chinese immigrant care recipients, their family caregivers, and home care providers negotiate changes to the existing routines of the home. The purpose of this study was to examine how meanings of home condition negotiations of care between Chinese immigrants with terminal cancer receiving palliative home care, family caregivers, and home care providers. Postcolonial theory provided a critical lens for this focused ethnographic study of palliative home care for Chinese Canadian immigrants. The analysis drew on postcolonial concepts such as Othering, subjugation, and hybridity. The methods included interviews with 11 key informants, and observational visits and interviews were conducted in 4 cases of Chinese immigrant care recipients, their family caregivers, and home care nurses. Two major findings emerged: 1) colonization and distancing and 2) negotiating hybridity. The meaning of home was deeply altered as palliative home care occupied care recipients’ and family caregivers’ everyday lives and represented a form of micro-colonization - the home was metaphorically invaded. The ambivalent relationship between care recipients and home care providers was characterized by a mutuality of need, but care recipients used distancing as a way to resist colonization. Palliative care presented its own unique cultural influence, which was imbued with meanings, beliefs, and practices. For care recipients, the meaning of dying at home was fluid, situational, and contextually informed. Subsequently, differences were created and highlighted in the confrontation between the meaning of palliative care for home care providers and the meaning of dying at home for care recipients. It was in the meeting, blending, clashing, and grappling of differences where participants had to negotiate and generate new, hybrid meanings and practices so that particularized, personal approaches to dying could be achieved. The findings capture the realities and complexities of palliative home care, and highlight the sophisticated and evolving ways providers come to know and care for care recipients and families in their homes. Although culture was prominently featured in participant narratives, the pragmatics of dying at home were more pressing than was adherence to essentialized cultural beliefs of death and dying. A key implication is the need to move away from simplistic conceptualizations of culture to a critical approach that will enable providers to understand and find comfort in working with the fluid, dynamic, and contextually-driven nature of culture and dying at home.

This study focuses on the transformation process and reshaping of Indigenous tourism in Québec, Canada, using an ethnographic approach and methods. The central aim is to understand how Indigenous communities are affected by the development of Indigenous tourism and how they deal with this development. Three concepts are elaborated upon: resilience, performance of authenticity and representation of territory. The present study aims to show that these concepts are interconnected and crucial to the discussion of sustainable development. In this study it is important to not merely view Indigenous peoples as people affected by tourism but primarily as individuals who are involved in shaping Indigenous tourism in their communities. This work discusses a process in which society, communities and the Indigenous tourism industry are changing and transforming. I have shown how the dimensions of sustainable development can interact with place-specific conditions and are of importance for the Indigenous communities in Québec.

This dissertation examines college student understanding and attitudes toward biological evolution. In ethnographic work, I followed a cohort of 31 students through their required introductory biology class. In interviews, students discuss their life history with the concept - in school, at home, at church, and in their communities. For some Creationist students, confronting evolution in class has meant confronting existential issues regarding both the basis of science and the basis of faith. For other Creationist students, claims of evolution's theoretical strength are eschewed for its direct challenge to their worldview. For most students, science holds minimal interest against other values in their lives. Faculty and policy makers decry this as poor American science literacy which demands change. This work illustrates the gap between "ideal science literacy", and the everyday practices which result in half of Americans rejecting evolution as sound science.