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<p> In this paper I have researched the kinds of bird hunting practiced traditionally throughout the Hawaiian Archipelago. I have collected, analyzed, and documented all of the sources that could be found on the subject of traditional Hawaiian bird hunting, commonly referred to as called <i> k<span style="text-decoration:overline">a</span>pili manu.</i> Sources utilized include Hawaiian language newspaper articles, old manuscripts, journal publications, old interviews, and traditional Hawaiian stories. This paper has been divided up into three major parts. In M<span style="text-decoration:overline">a</span>hele 1, the bird hunters themselves are examined, as well as their lifestyle when on hunting trips. This is done in five chapters: 2. The Konohiki System, 3. The Qualities of a Bird Hunter, 4. Mountain Living, 5. Trespassing on Land Boundaries, 6. The Spiritual Aspects of Bird Hunting. In Mahele 2, native Hawaiian birds and how often they were caught are examined through two chapters: 7. The Traditional Categorization System of Native Birds Used by Hawaiians, and 8. The Birds Most Hunted on Hawai&lsquo;i Island. The last section, M<span style="text-decoration:overline">a</span>hele 3 looks at hunting methods of specific kinds of birds. First examined are the general traditional methods of catching small forest birds. Then the hunting of the &lsquo;<span style="text-decoration:overline">o</span>&lsquo;<span style="text-decoration:overline">o</span> (<i>Moho spp. </i>), the mamo (<i>Drepanis pacifica),</i> &lsquo;ua&lsquo;u (<i>Pterodroma sandwichensis</i>) and kolea (<i>Pluvialis fulva </i>) each have their own chapter. The business of bird hunting was important in ancient Hawai&lsquo;i. Birds were hunted for food, feathers, and for tools. </p>

<p> This qualitative dissertation &ndash; which employed a descriptive phenomenological design &ndash; examined the associative links that situate racialized knowledge, leadership, and the actions leaders in organizations take to secure competitive advantage. The intent was to investigate the circumstances embedded in the everyday experiences, perceptions, and knowledge of leaders in ethnically and racially diverse organizational settings to discern patterns and themes that might illuminate more fully the complexity of racialized knowledge and its potential to inform decision-making, leadership practices, and organization competitive advantage. The study used a semi-structured interview format to obtain data from eight White and eight non-White participants via an online asynchronous interface. Seven significant themes emerged from participant interviews &ndash; <i>reckoning relationships and individual differences, race-coded communication, debunking bias, perspectival diversity, immutable leadership practices, racial spaying, and competitive diversity </i> &ndash; which extended the body of knowledge related to racialized knowledge, leading racially different others, and the actions undertaken by leaders to sustain organization competitive advantage. This research is significant to leaders in organizations because it helps them make sense of the often complex and shadowy world in which racialized knowledge is sanctioned, formalized, and operationalized by actors in social organizations.</p>

<p> The purpose of this project was to locate a potential funding source and write a grant to establish an education-support group for parents/caregivers of a child diagnosed with Childhood Apraxia of Speech (CAS). An extensive literature review was performed, illustrating the need for emotional support and the advocacy skills needed to navigate the special education system. The Westside Family Resource &amp; Empowerment Center, located in Culver City, California, would be the host agency. </p><p> The goals are to empower families by strengthening their advocacy skills and helping them manage the life-changing diagnosis of CAS. If funded, the CAS Parent Project would provide education and support to parents/caregivers, thereby benefiting the child with CAS as well. Five series of groups, serving a total of 50 to 60 parents/caregivers, would be implemented during the funding period. </p><p> Actual submission of the grant application was not a requirement for the completion of this thesis project.</p>

<p> The current picture of the American Church is considerably less gloriously diverse than the end-times church portrayed in Revelation 7:9. Since the Rev. Dr. Martin Luther King, Jr.&rsquo;s observation in 1956 of Sunday morning as the most segregated time in America, much has been written about the subject of diverse churches, by many different authors and from many different perspectives. By distilling the best practices found in these writings into a model curriculum and teaching it to his congregation, the author answers the question &ldquo;What constitutes an effective training model designed to increase awareness of some of the key aspects of multi-ethnic churches for Harmony Vineyard Church in Ashland, Virginia?&rdquo;</p><p> The project&rsquo;s rationale was straightforward and simple. First, a more unified, diverse church blesses God the Father. Second, for pastors who desire a multi-ethnic congregation, this project will hopefully serve as a single resource addressing the specific issues of teaching and training both pastors and congregations in exactly how to go about creating such a congregation. Third, developing more multi-ethnic congregations is desirable, important, and strategic as the U.S.A.&rsquo;s ethnic population continues to grow.</p><p> The intervention project consisted of seven training segments designed to do the following: 1) to portray God&rsquo;s heart for unity; 2) to introduce multi-ethnic church terms and concepts; 3) to introduce cultural awareness and its importance, and; 4) to conduct a &ldquo;sacred conversation&rdquo; about race and racial issues. The training included both sermons and classroom teaching, and was presented during May, 2015.</p><p> Another aspect of the project was a questionnaire-based study of self-described multi-ethnic Vineyard churches to test if the literature&rsquo;s best practices needed to be contextualized for each denomination, and specifically for Vineyard churches. The good news is that apparently they do not. It was also good news to discover that in many cases, monoethnic churches can become multi-ethnic even if their neighborhoods are not particularly diverse.</p><p> At the project&rsquo;s end it was determined that the curriculum put forth was a successful training model as a significant majority of the participants&rsquo; feedback pointed to an increased awareness of the training&rsquo;s four focus areas mentioned above.</p>

<p> Middle Eastern individuals represent a heterogeneous group comprised of different nationalities, languages, and religious identifications. Yet, Middle Eastern Americans are widely underrepresented in the psychotherapy literature. Extant literature appears to focus on professional opinions about what psychotherapists should do when working with this population, including understanding cultural factors, such as incorporating family in treatment and acculturation status. Considering cultural communication patterns among this population, emotion is generally understood to be inhibited or suppressed, as disclosing personal problems and expressing emotion outside the family sphere can be viewed as disloyal and/or shaming. Thus, one of the many areas mental health clinicians should consider when working with Middle Eastern clients is how to recognize emotional communication patterns and identify and assist their clients with emotion regulation and/or dysregulation in a culturally sensitive manner. </p><p> To address the need for research on how emotions are expressed and regulated in psychotherapy with Middle Eastern clients, this study qualitatively analyzed three psychotherapy cases from a university&rsquo;s community counseling center&rsquo;s archival research database. More specifically, the researchers used an inductive content analysis approach with emotion, emotion regulation and InVivo codes to observe themes of emotional expression, regulation and dysregulation that emerged from the gathered data from a course of psychotherapy with these Middle Eastern American clients to further classify the observable phenomena (Elo &amp; Kyng&auml;s, 2008; Hsieh &amp; Shannon, 2005; Salda&ntilde;a, 2009; Weber, 1990). </p><p> Consistent with previous literature, results indicated that negative emotions were coded more frequently in psychotherapy sessions than positive emotions, as was the emotional regulation strategy of <i>Experiential Avoidance</i>. Surprisingly, data emerged revealing positive emotion regulation strategies (e.g., acceptance and emotional identification) that were not identified by literature describing this population. By obtaining a better understanding of how Middle Eastern American clients expressed and utilized their emotions in treatment, this study may be useful to the future work of clinicians and researchers targeting treatment of these individuals in a culturally sensitive manner and in an approach that emphasizes positive emotion regulation strategies.</p><p>

<p> Ballet is a world of exquisite artistry and strong tradition that has evolved beyond its origins as an elite court dance of 17^th century France into a global art form reaching audiences throughout the world. Yet, to this day, ballet remains mostly white. This inequity is found not only on the stage, but in the ballet school, executive suite, and boardroom.</p><p> Racial inequity in ballet is born of a complex system of historical, social, and organizational issues, including: artistic tradition, racism, socioeconomics, cultural policy, education, funding, management, and governance. Because these issues are not independent but intersectional, they must be examined and addressed holistically.</p><p> By conducting surveys, interviews, and a thorough literature review, the author dissects the challenges ballet companies face in promoting racial equity and identifies strategies being implemented to address those challenges. The author posits that racial equity must come from the top of an organization, with leaders setting policy that leads actionable change. Simultaneously, there must be a bottom-up approach where access, education, and opportunity are given to rising dancers and leaders of color.</p><p> This paper is meant to be a working resource for all dance professionals seeking to promote racial equity in ballet.</p><p>

<p> According to Pollock and Van Reken (2009), Third Culture Kids (TCKs) are individuals who have lived a significant amount of time in countries other than their passport country during their developmental years prior to repatriating. While TCK identity and identity development have been studied (Schaetti, 2000), there is a dearth of research that examines their racial identity development. This is unfortunate particularly for White United States American TCKs who have spent time in non-White countries, as their racial identity begins in a very different setting than the setting they enter upon repatriation. This author wishes to understand the White TCK experience of race, as it may not conform to current racial identity models (Helms, 1993; Sue &amp; Sue, 2009). It is this author&rsquo;s hope that if White TCK racial experience can be understood, it will be possible to educate White TCKs, their families, and their educators. This in turn may better prepare them for the experience of repatriation. In addition, just as many TCKs find comfort in learning that they develop specific traits and identities due to living across cultures (Pollock &amp; Van Reken, 2009; Schaetti, 2000), they may find comfort in having their racial experience normalized.</p><p>

<p> Using historical and spatial methods to analyze a model academic medical center built after the 1965 Watts Riots&mdash;King-Drew Medical Center&mdash;in South Los Angeles, <i>Worthy of Care?</i> argues that multiculturalism was productive in dividing society between a multicultural mainstream and a <i>&ldquo;permanent underclass.&rdquo;</i> Shaped by new possibilities for citizen inclusion, greater participation in mainstream society, and access to healthcare under President Johnson&rsquo;s landmark health and antipoverty laws, black medical professionals pioneered the design of the first federally-funded and black-led urban academic medical center attached to new cutting-edge health infrastructure&mdash;comprehensive health clinics, community mental health centers, and modern emergency rooms. It was important to black medical and political leaders that this new health system not only produce individual bodily health in black citizens but also fight the racial stigma of biological inferiority, poverty, and mental illness in black communities by producing heterosexuality, able-bodiedness, and employment as normal and natural to black health. </p><p> By the time King-Drew opened in 1972, however, medical and political leaders had to contend with the changing landscape of Los Angeles&rsquo; globalizing economy. Sizable numbers of immigrants from Asia and Latin America and new social movements associated with welfare, disability, women&rsquo;s, and gay rights constitutive of these economic changes also began to impact the mission and function of the medical center. Faced with new phenomena such as &ldquo;new homelessness,&rdquo; undocumented immigration, &ldquo;working poverty,&rdquo; and gang and drug violence, the dissertation illustrates how medical infrastructure stigmatized urban residents of color for the ways they countered normative expectations of race and sexuality. The dissertation ultimately contends that, rather than eradicate poverty, the publicly funded medical center became productive for its capacity to contain and manage it by making working motherhood, racialized violence, and homeless health and mental health services profitable for a new enlarged free market healthcare and social service industry.</p><p>

<p> This dissertation studies the survival, or resistance, of regional languages in France through the use of two case studies: Picard in Picardy and Proven&ccedil;al in Provence. In order to create the French nation, the revolutionaries of 1789 decided upon the necessity of political unity. In order to facilitate, or to create, this unity, the cultural provinces were abolished and generic <i> d&eacute;partements</i> were created in their stead. However, when political unity did not occur immediately after the territorial change, the revolutionaries determined that national unity, both political and cultural, would be attained through the imposition of the French language. It was thus language that was deemed to be the greatest separating factor of the French at this period. In 1794, Abb&eacute; Gr&eacute;goire called for the &ldquo;programmed demise&rdquo; of the regional languages through education in and of French. While this program was not officially enacted until the Third Republic (1870&ndash;1914), due to numerous factors, these languages were supposed to have died long ago. While their numbers of speakers have decreased, and there are no longer any monolingual regional language speakers, they still exist. How is this fact possible? Despite explanations attributed to enduring diglossia, the extended process of language shift or time itself, this study focuses on regional identity and posits that the durable bond between regional identity and language is the explanation.</p><p>