Most multi-user horizontal interactive surfaces, or tabletop computers, cannot determine which user has performed a given action. These tabletops are less capable than identity-aware (IA) tabletops, which can. However, current research on IA is scarce and speculative. Notably, no one has rigorously compared the power of IA and non-IA devices, so evidence that IA enables groups to work better together is lacking. My thesis establishes an identity-aware perspective for interactive surface design. First, I have constructed an experiment to determine that IA can improve the effectiveness of small collaborative groups. A second experiment compares several emulation techniques designed to bring the benefits of IA to non-IA devices. I explore IA in detail through examples, present some open problems involving IA, and discuss promising solutions. Taken as a whole, this document serves as a comprehensive introduction to the study of identity awareness and a springboard for future research on the topic.

Most multi-user horizontal interactive surfaces, or tabletop computers, cannot determine which user has performed a given action. These tabletops are less capable than identity-aware (IA) tabletops, which can. However, current research on IA is scarce and speculative. Notably, no one has rigorously compared the power of IA and non-IA devices, so evidence that IA enables groups to work better together is lacking. My thesis establishes an identity-aware perspective for interactive surface design. First, I have constructed an experiment to determine that IA can improve the effectiveness of small collaborative groups. A second experiment compares several emulation techniques designed to bring the benefits of IA to non-IA devices. I explore IA in detail through examples, present some open problems involving IA, and discuss promising solutions. Taken as a whole, this document serves as a comprehensive introduction to the study of identity awareness and a springboard for future research on the topic.

Current literature explains that multiculturally incompetent behaviors demonstrated by counselor educators have negatively affected the personal and professional lives of students, clients, counselors, counselor educators, and supervisees. Using the theoretical framework of critical race theory (CRT), this study examined the relationship among race, ethnic identity awareness, and multicultural competence in counselor educators. CRT involves recognizing conscious and unconscious biases, attributed to race, that individuals might experience. Ninety self-identified counselor educators currently employed in Council for Accreditation of Counseling and Related Educational Programs (CACREP) counseling programs completed online surveys containing questions concerning racial classification, adapted questions from the Multicultural Counseling Knowledge and Awareness Scale (MCKAS), and questions from the Multigroup Ethnic Identity Measure (MEIM). Linear regressions were used to test the relationships between race and multicultural competence, as well as ethnic identity awareness and multicultural competence. No relationship between the concepts of race and multicultural competence was established at a significant level; however, a significant relationship between ethnic identity awareness and multicultural competence was confirmed, F(1, 88) = 17.287, p = .000. Counselor educators who possessed a higher ethnic understanding of self on the MEIM also demonstrated higher levels of multicultural competence on the MCKAS. Implications for social change include increased incorporation of ethnic identity awareness opportunities for counselor educators and counseling curricula to influence the multicultural knowledge, skills, and awareness of counselor educators in practice.

<p>Performing autoethnographic explorations as curriculum development strategies, and using autoethnographic modes (e.g., storytelling) as curriculum, may provide queer multicultural social justice education curriculum workers, and explorers, with opportunities to explore their own multicultural identities (e.g., race/ethnicity, socioeconomic status, exceptionality, religion, sexual orientation, and gender), how their identities may intersect with curriculum development, and their stories alongside those of others. In Part One, I tell three (hi)stories highlighting how multicultural education, queer theory, and autoethnography support the practice of identity awareness (of self and others). In Part Two, I share nine explorations developed for this project, along with my performances and reflections of each exploration, which include how <i>performing </i>the explorations impacted their development. Finally, in Part Three, I apply these ideas to my practice of becoming a queer educator. I reflect on some of the tensions I wrestled with, on being aware of myself as a teacher and a student <i>simultaneously</i>, and on my use of language and curriculum development practices. In sum, I advocate for queering autoethnography and using it for curriculum development—thus, simultaneously queering the act of curriculum development—for the purposes of developing identity awareness (of self and others) and of honing queer multicultural social justice education curriculum development practices. During your engagement with this text, I invite the reader to reflect on these practices, perform the explorations, and ponder how these explorations may impact your curriculum development practices. <i>I also encourage you to share your stories.</i> </p>

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-06-29T14:41:57Z No. of bitstreams: 1 nilzamariapachecoborges.pdf: 14257662 bytes, checksum: 500a988faf629e5b83f99b1fc1d7bb01 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-07-03T14:07:24Z (GMT) No. of bitstreams: 1 nilzamariapachecoborges.pdf: 14257662 bytes, checksum: 500a988faf629e5b83f99b1fc1d7bb01 (MD5) / Made available in DSpace on 2018-07-03T14:07:24Z (GMT). No. of bitstreams: 1 nilzamariapachecoborges.pdf: 14257662 bytes, checksum: 500a988faf629e5b83f99b1fc1d7bb01 (MD5) Previous issue date: 2018-02-27 / Essa pesquisa tratou de conhecer as realizações artístico-culturais das mulheres quilombolas de Coronel Xavier Chaves, que reunidas numa associação denominada COSNEC (Grupo de Consciência Negra de Coronel Xavier Chaves) buscam o perpetuamento, a divulgação, e a cultura do negro pelas manifestações culturais visando a manutenção de uma tradição religiosa e popular, que ressignifica, no presente, os valores dos seus antepassados escravos e a valorização da mulher. Os integrantes se destacam, em sua estrutura e atividades pelas suas manifestações artísticas: as danças, do maculelê e do bate-paus, as heranças congadeiras, e a realização da Missa Inculturada, mesmo que na prática haja a integração com outras manifestações culturais. Tais ações foram estimuladas pela promulgação da Constituição Federal de 1988, que, por meio do artigo 68, forneceu aos negros novo status, ou seja, as comunidades remanescentes passaram a ser matéria de Lei. Os objetivos da pesquisa qualitativa, observação participante e análise dos dadosatravés do método da análise do discurso, se pautaram na verificação das formas pelas quais essas mulheres recriam seus significados nas práticas religiosas e artísticas que exercem, envoltas pela estética e performance oriundas das suas heranças afro-brasileiras. A pesquisa também propôs conhecer como é constituída a relação entre arte e religiosidade nos fazeres das mulheres quilombolas além de apontar os pormenores dessas práticas, religiosas e artísticas, vivenciadas pelo grupo estudado. O entrelace da arte, religião e fé, das atividades inter-religiosas e das trocas culturais do grupo inserido no sistema interno de relações de poder dentro da comunidade da Vila Fátima e como mediador das relações da comunidade com o exterior, trouxe para essas mulheres as ressignificações dos símbolos religiosos e a busca das suas heranças culturais em novo contexto, caracterizado pela conquista da consciência política e do tornar-se negro, nos quais a identidade do grupo, por entre tensões e dicotomias, se refaz através das suas práticas culturais envoltas pela emoção e sensibilidade. / This research sought to know the artistic and cultural achievements of the quilombola women of Coronel Xavier Chaves, who, together in an association called COSNEC (Black Consciousness Group of Coronel Xavier Chaves), seek to perpetuate, disseminate, and culture the Negro through cultural manifestations aimed at the maintenance of a religious and popular tradition, which at the present time means the values of their slave ancestors and the valorization of women. The integrates stand out, in their structure and activities for their artistic manifestations: dances, maculelê and bate-paus, congadeiras legacies, and the accomplishment of the Incentive Mass, even if in practice there is integration with other cultural manifestations. These actions were stimulated by the promulgation of the Federal Constitution of 1988, which, through article 68, provided the blacks with new status, that is, the remaining communities became a matter of Law. The objectives of qualitative research, participant observation and data analysis through the method of discourse analysis were based on the verification of the ways in which these women recreate their meanings in the religious and artistic practices they carry out, surrounded by aesthetics and performance derived from their inheritances Afro-Brazilian women. The research also proposed to know how the relationship between art and religiosity is constituted in the activities of quilombola women, besides pointing out the details of these practices, religious and artistic, experienced by the group studied. The interweaving of art, religion and faith, of interreligious activities and cultural exchanges of the group inserted in the internal system of power relations within the Vila Fátima community and as mediator of community relations with the outside, re-significances of religious symbols and the search for their cultural inheritances in a new context, characterized by the conquest of political consciousness and becoming black, in which the identity of the group, through tensions and dichotomies, is rebuilt through its cultural practices enveloped by emotion and sensitivity.

Secondary Education reform efforts have focused on perpetual achievement gaps for more than a decade, highlighting the essence of state level standardized test scores in reading and math, among diverse student groups in relation to their white peers. The reauthorization of ESEA (2013), is a reform effort described as the Student Success Act, whereby the expectation of student success is described in terms of all students graduating from high school, both college and career ready. The concept of no child left behind remains at the base of the law, which designates federal funds for education programs designed to ensure equal access to educational opportunities for all students regardless of their demographics. In the 21st century, a major challenge of secondary school reform efforts is to guarantee equal access while supporting overall student success in accelerated learning environments. The major purpose of this study was to explore the perceptions of African American high school students’ on their experiences of success in accelerated learning programs, including Advanced International Certificate of Education (AICE), Advanced Program (AP), and International Baccalaureate (IB). Other key interest areas of influence on their perceptions of success included academic efficacy, ethnic identity awareness, and future aspirations. The theoretical frameworks of Bandura’s social cognitive theory (1986), Erikson’s (1968) identity development theory, McClelland’s (1961) human motivation theory, Benard’s (1993) resiliency theory, and Phinney’s ethnic identity development model (1992) framed this research study. Using a qualitative design, in-depth interviews were conducted to obtain thick, rich, detailed materials to gain a deep understanding of the self-concepts, beliefs, and views of how African American high school students think about key influences on their success in accelerated learning programs. Data analysis applying a thematic approach through an inductive and interactive systematic process of data coding and analysis generated themes regarding knowledge strengths, academic and cultural diversity, resource systems, stereotypical expectations, future focused, commitment to give back to the community, and networking for progress. Implications for secondary education policy makers include the need for a more comprehensive resource system, to address opportunity gaps in accelerated learning programs, and expectations gaps in the preparedness of diverse students for college and careers. Understanding African American high school students’ experiences of success may assist in fostering an environment of wholeness and inclusion, in turn possibly leading to a full health approach to student success, including the physical, psychological, mental, and spiritual/inspirational aspects of human development for optimal learning and increased academic and overall life success among African American high school students and all diverse student groups.