In many regards, the Black church has been incapable of reaching its fullest potential given its embrace of sexist and heterosexist theologies that marginalize and demonize women and our LGBTQ siblings. This project examines the source of these pernicious theologies and presents an inclusive alternative rooted in the radical love ethic best demonstrated through the life and ministry of Jesus Christ. Appropriating Thomas Groome’s Shared Christian Praxis pedagogy, this project sets forth a path for critically evaluating existing theologies within the Black church; and establishes practices for reconstructing inclusive theologies, in community. By establishing theological foundations that reject the perpetuation of oppression, the Black church can more fully live into its Christian witness, more faithfully engage the work of liberation and more genuinely resemble the Christ whom we seek to serve.

Inqueeries of Space is an artistic research project that explores queering as a practice to create intersectionally inclusive and safer spaces. Queering is both the research object and method. The project examines how spaces can be queered, by means of focusing on public spaces in Kalmar. Experimental practices of queering conducted the research process, like queer city walks, visual alterations of space, or using space in non-normative ways. Queering is investigated as a change agent that dismantles, resists, and disturbs discriminative structures of heteropatriarchy within spaces. Queer aesthetics are being discussed as something non-universal that challenges norms within design, often including transgressiveness and maximalism. The project brings out the need for queer spaces and demonstrates how queering bears the duality of both disturbing norms and celebrating marginalized experiences. The complexity of queerness, inclusion, safety, and visibility is highlighted instead of promoting simplified solutions.

More often than not, when we think about visual rhetoric, especially in the fields of composition and literature, we imagine such visual texts as video games, advertisements, and graffiti/art. It’s rare that our thoughts turn to tattoos and the idea that women’s tattoos in particular, as visual text, act as a rhetorical device subverting dominant social norms of how heteropatriarchy defines woman and femininity. The dominant notions of how we think about text – writing, rhetoric, and the publication of narrative – facilitates the construction of a tattoo rhetoric. Utilizing a feminist lens, this thesis demonstrates the visual rhetoric of women’s tattoos and the construction of a tattoo rhetoric, drawing from elements of queers of color, women of color, and visual rhetoric scholars, as well as such theorists as Judith Butler, Michel Foucault, Jacques Derrida, Roland Barthes, and Mikhail Bakhtin. I explore Shelly Jackson’s Skin and the embodied texts of Kat Von D’s tattoos to convey the disidentification from and deconstruction of traditional and dominant notions of writing, rhetoric, and narrative, as well as heteropatriarchal constructs and governance of women, women’s bodies, and femininity. The visual rhetoric of women’s tattoos empowers women to radically challenge mainstream perceptions of feminine beauty, reclaim agency over their own bodies, and construct new meaning of woman and embodied texts. Women’s tattooed bodies facilitate the deconstruction of dominant ideologies of woman, femininity, and of text; the reconstruction of how woman and visual text are defined; and the construction of a tattoo rhetoric.

Museums as colonial institutions and agents in nation building have constructed, circulated and reinforced colonialist, patriarchal, heteronormative and cisnormative national narratives. Yet, these institutions can be subverted, resisted and transformed into sites of critical public pedagogy especially when they invite Indigenous artists and curators to intervene critically. They are thus becoming important spaces for Indigenous counter-narratives, self-representation and resistance—and for settler education. My study inquired into Cree artist Kent Monkman’s commissioned touring exhibition Shame and Prejudice: A Story of Resilience which offers a critical response to Canada’s celebration of its sesquicentennial. Narrated by Monkman’s alter ego, Miss Chief Eagle Testickle, the exhibition tells the story of the past 150 years from an Indigenous perspective. Seeking to work on unsettling my “settler within” (Regan, 2010, p. 13) and contribute to understandings of the education needed for transforming Indigenous-settler relations, I visited and studied the exhibition at the Glenbow Museum in Calgary, Alberta and the Confederation Centre Art Gallery in Charlottetown, Prince Edward Island. My study brings together exhibition analysis, to examine how the exhibition’s elements work together to produce meaning and experience, with autoethnography as a means to distance myself from the stance of expert analyst and allow for settler reflexivity and vulnerability. I developed a three-lens framework (narrative, representational and relational/embodied) for exhibition analysis which itself became unsettled. What I experienced is an exhibition that has at its core a holism that brings together head, heart, body and spirit pulled together by the thread of the exhibition’s powerful storytelling. I therefore contend that Monkman and Miss Chief create a decolonizing, truth-telling space which not only invites a questioning of hegemonic narratives but also operates as a potentially unsettling site of experiential learning. As my self-discovery approach illustrates, exhibitions such as Monkman’s can profoundly disrupt the Euro-Western epistemological space of the museum with more holistic, relational, storied public pedagogies. For me, this led to deeply unsettling experiences and new ways of knowing and learning. As for if, to what extent, or how the exhibition will unsettle other visitors, I can only speak of its pedagogical possibilities. My own learning as a settler and adult educator suggests that when museums invite Indigenous intervention, they create important possibilities for unsettling settler histories, identities, relationships, epistemologies and pedagogies. This can inform public pedagogy and adult education discourses in ways that encourage interrogating, unsettling and reorienting Eurocentric theories, methodologies and practices, even those we characterize as critical and transformative. Using the lens of my own unsettling, and engaging in a close reading of Monkman’s exhibition, I expand my understandings of pedagogy and thus my capacities to contribute to understandings of public pedagogical mechanisms, specifically in relation to unsettling exhibition pedagogies and as part of a growing conversation between critical adult education and museum studies. / Graduate