This study explored the ways in which different stakeholders, namely researchers, community members and representatives define and understand ethically problematic scenarios with respect to research. The intention was to understand the tensions within ethical decision-making as a result of competing conceptions of the self, namely, autonomous and relational conceptions of the self. A hypothetical case scenario, mirroring real life experiences, was used to elicit participants’ understandings of ethical dilemmas. Thematic analysis was employed in the analysis of interview data. Results show that all stakeholders understand ethical dilemmas with reference to benefit sharing, communal and individual ownership of knowledge, and different ways of knowing and validating knowledge. Tensions were noted throughout these understandings, especially in relation to individualistic and communal concepts of the self. It is recommended that indigenous epistemologies should be acknowledged as vital components in research into the experiences of local communities in particular. Research should be considered as a joint process whereby research participants and communities engage on an equal basis with researchers. / Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

No description available.

Mindfulness has woven through American education for decades as an enduring concept aimed at reforming teachers, students, and classrooms. Signified as a quiet revolution in media and education policy today, our youth have been rebranded and schools remarketed as A Nation at Hope, with promises of mindfulness and contemplative Social Emotional Learning (SEL) strategies. Yet, competing discourses of mindfulness incite youth across various goals and subjectivities. While the predominant global and national mindfulness discourse in education marks out students with preferred characteristics from those deemed insufficiently prepared to experience wellness, connectedness, and success, counter-narratives construct mindful students as transcending dominant social norms and movement toward collective freedom. In considering how such highly politicized discourses are mobilized in SEL curricula, this study problematized the decontextualized circulation of mindfulness discourses in the construction of a silenced and mindful subject. As a White teacher attending to the development of a critical lens that questions curriculum and policy, this study disrupts the researcher’s position as a former SEL trainer in a diverse school district. A critical whiteness studies lens established that several commonly used mindfulness-based interventions apprised a construction of students that works better for mass schooling systems rather than for distinct sociocultural identities. This inquiry provided a different lens on curricular decision- making by working from a local schooling context where stakeholders collaboratively decide on students’ social, emotional, and behavioral needs. In drawing on a conceptualization of discourse communities that recognizes how language and agency are mobilized in advocating for community goals, this interpretive case study inquired about community decision-making alongside stakeholders grappling with concepts and power relations to legitimize their work. The case was theoretically bound by critical discourse analysis, which traced the meaning-making of this community across individual andcollective texts. Thus, a collaborative study of individual and collective stakeholder discourse was read alongside the school’s curricular materials for a translocal comparison of discourse across individual and collective responses. This study may explain some ways that anti-racist discourse(s) figure in negotiating mindfulness and SEL for marginalized youth and how practitioners navigate toward humanizing, race-visible responses to mindfulness practices in their communities.

Dissertation submitted in partial compliance with the requirements for a Masters Degree in Technology: Chiropractic, Durban University of Technology, 2010. / Background: The aim of this study was to determine the attitudes of Chiropractic students towards research at Durban University of Technology (DUT). The Chiropractic profession has made significant progress with regard to the production of high quality and clinically relevant research (Newell and Cunliffe, 2003; Hawk et al, 2008) and the continuation of this research effort will be the responsibility of the graduates that constitute the future profession (Newell and Cunliffe, 2003). Furthermore Cull, Yudkowsky, Schonfeld, Berkowitz and Pan (2003) state that the greatest predictor of this is a positive attitude, therefore it is essential to establish the present attitudes amongst the students. Method: The study was a quantitative questionnaire based, self administered, attitudinal survey. The sample group included all the Chiropractic students registered at DUT (n=185). Results: There was a response rate of 74,59%. The results indicated that on average students thought that the research subjects and courses taught at DUT were not interesting and that they did not adequately prepare them to perform research. The majority of the students felt that the research process was completely vague to them and that they felt insecure about their knowledge of research methodology. It was evident that students thought that DUT staff members placed a great emphasis on research and that they were easy to approach with regards to research. The area of greatest concern was that although students thought that the student researcher relationship was of great importance, they indicated that it was difficult to find a supervisor and they also indicated that inadequate supervision had delayed their research progression. For the most part students thought that research was important and they enjoyed listening to and reading research. However, only slightly positive scores were recorded when students were asked if they wanted to do research in the future, as they felt it was difficult and time consuming. Conclusion: Many factors were significantly associated with positive attitudes towards research at DUT and the strongest correlation between scales was between the importance of research and positive feelings towards research (r=0.713). Most students felt research was important and that it made them more knowledgeable however, if given the choice they would study at an institute where research was not mandatory. / Durban University of Technology

published_or_final_version / abstract / Social Sciences / Doctoral / Doctor of Philosophy

The term “deadbeat dad” has been used to refer to nonresident fathers who intentionally avoid meeting child support obligations. Such a stereotypical image has reinforced the notion that public policy should strengthen the child support enforcement system to prevent nonresident fathers from escaping their financial obligations to their children. Public pressure, along with the need to recoup government expenditures on welfare costs, has compelled the federal and state governments to build a strong child support enforcement program during the past decades. Although many empirical researchers have found that strict child support enforcement is responsible for an increase in child support payments received through a formal system, the extent of non-payments still remains high. Arrears, defined as unpaid child support either owed to custodial families or the government, grew to over $115 billion nationally. Although the Office of Child Support Enforcement (OCSE) collected and distributed approximately $7 billion of these arrears in 2016, 11.3 million child support cases still had arrears remaining. Despite the growing problem of child support arrears, relatively little research has been carried out on the long-term factors and outcomes associated with arrears accumulation. This is because prior studies of child support arrears rely on cross-sectional data, which cannot adequately address this research gap. What is more, in regarding information on child support outcomes, many previous child-support studies rely predominantly on maternal reports rather than on information obtained directly from the noncustodial fathers, which may introduce measurement errors. The proposed study will solve this problem by using data from Fragile Families and Child Well-Being Study, a longitudinal survey of 4,898 children born to married and unmarried parents in the major cities in the U.S. between 1998 and 2000. Because the data are the first and only longitudinal information providing a nationally representative sample of unmarried fathers, it is eminently suited to address the limitation of prior research. The objective of the proposed three-paper dissertation is to address gaps in the literature by exploring the following three questions. Question 1. What are the effects of state-level child support enforcement policies on long-term individual patterns of arrears accumulations among noncustodial fathers? Strong child-support enforcement is responsible for noncustodial father’s child support arrears accumulation. However, little is known about the extent to which child support policies affect noncustodial fathers’ long-term patterns of arrears accumulation. Studying the long-term patterns of arrears accumulation is potentially important, especially for policy makers who would be better able to make informed decisions about the timing of policy intervention. This chapter will examine the long-term impact of child support policies that penalize a father who had failed to comply with child support obligations on his arrears accumulation patterns. Question 2. What is the association between arrears and fathers’ later health/mental health outcomes? The next chapter of the study will discuss one of the detrimental consequences of child support arrears: fathers’ health and mental health problems. While several notable qualitative studies have provided anecdotes about challenges that the noncustodial fathers face after the accumulation of child support arrears, only one quantitative study examined the association between the fathers’ arrears and their health and mental health problems. The proposed study will address these gaps in knowledge by using the stress process model proposed by Pearlin and colleagues. Question 3. How child support indebtedness matter for residential union formation among non-resident couples at childbirth? How money matters for union transitions among low-income unmarried parents have been of great interest to policy makers given the extensive evidence that marriage (or cohabitation) is associated with lower rates of child poverty. Child support enforcement is the tool intended to mitigate financial loss experienced by children. The system simply collects money from the noncustodial parent (usually fathers) and distributes it to the custodial parent (usually mothers). Therefore, the child support system is highly linked to union transitions decisions among parents who are either recipients or obligors of child support. Despite extensive empirical studies on this topic, limited research has been aimed at understanding the adverse consequences of child support enforcement and its impact on union formation. That is, rather than successfully collecting money from noncustodial fathers, some governments’ efforts could be failed to make many low-income fathers comply with their obligations, resulting in a decline in the amount of child support received by custodial mothers. Thus, this chapter will investigate whether fathers’ arrears accumulation affects transitions to residential unions among parents not living in such unions at childbirth. In this chapter, parents who did not cohabit at birth, but who subsequently formed residential unions with one another or with a new partner are modeled as competing risks using a discrete-time competing risks hazard model framework.

Teaching mathematics for social justice or critical mathematical literacy is said to have the potential of providing all students with equal access to mathematics education. The researcher used a case study approach to investigate the factors that affect female students’ development of sociopolitical consciousness and social agency through reading and writing the world with mathematics (RWWM). In conducting a 3-week study in an all-girls high school in New York, NY, students (N = 5) completed three mathematics lessons that addressed issues relating to racial profiling, education versus income earnings, and HIV/AIDS in Canada. This study contributes new insight into female students’ learning outcomes and dispositions. In doing so, this study contributes to the research relating to students’ development of sociopolitical consciousness and sense of agency as students “read and write the world” with mathematics. The results indicated that although some students had some previous knowledge of social justice issues, the incorporation of social justice educated them about the most pressing issues of today, thereby creating an increased awareness. Although the majority of the participants revealed that they developed a motivation to learn mathematics through a sociopolitical lens, some participants expressed negative feelings as a result of a social justice awareness. When investigating how students develop sociopolitical consciousness through reading the world with mathematics, participants reported using data as evidence of the severity of current social justice issues, relating mathematics to the issues in the real world, and an overall effect of developing a strong connection with the social justice issues. In participating in this study, participants noted the following positive aspects that encouraged them to use mathematics to write the world: having hard proof or evidence on the existence of social injustice, making mathematics more understandable and interesting, and developing an understanding of the real purpose of statistics. As for what prevents participants from developing social agency, students indicated that the lack of teacher guidance on how to take actions added to their not being clear about how to “write the world” with mathematics.

Over the last 20 years, Iceland has made major progress in reducing substance use among its youth. Many credit this impressive reduction to implementation of the Youth in Iceland (YiI) Model. YiI programming aims to prevent substance use by increasing youth social support through strengthening family relationships, peer relationships, community connection, and community engagement. It involves a wide variety of relevant stakeholders, including policymakers, teachers, parents, and youth workers. Specific programming ranges from recreational sports teams to parental neighborhood watches. While studies have indicated that YiI programming has greatly reduced substance use among youth, new data have suggested that mental health problems are rising among Icelandic adolescents. Despite an increase in the prevalence of mental health problems, no studies have explored the impact of YiI programming on Icelandic youth mental health. This mixed-methods project consisted of three studies that evaluated the effect of YiI Model programming on Icelandic adolescent mental health. In the first study, a secondary data analysis of cross-sectional YiI Survey data of all 8th to 10th grade students enrolled in Icelandic public schools was performed to explore the relationship between the YiI Model components and self-reported mental illness symptoms. The annual transnational YiI Survey collects data on demographics, behavior, and other social variables. In the second and third studies, focus groups and interviews were conducted with adolescents and key stakeholders to collect feedback on the YiI Model programming and identify barriers and resources for adolescent mental health. For the secondary data analysis of the YiI Survey data, a multivariate logistic regression model was constructed to relate YiI and mental health scores, including terms for covariates that may confound or bias. To supplement the quantitative component, a content analysis of the transcribed focus groups and interviews was performed to elucidate key themes and patterns surrounding Icelandic adolescent mental health and the YiI model. Study results suggest that more engagement in the YiI programming may be associated with fewer symptoms of anxiety and depression. Focus group and interview results pointed to a possible fifth YiI Model domain, and highlighted barriers to adolescent mental healthcare.

This dissertation is an ethnographic study of the clinical practices emerging around gender non-conforming children in the U.S. It explores the epistemic, techno-scientific and socio-cultural conditions of the emergence of these clinical practices, their related diagnostic categories, and their convergence with categories of personhood among children, such as the transgender child. In addition to diagnostic practices, it analyzes the development of psychotherapeutic and medical treatments for gender atypical children, particularly the recent treatment named "puberty suppression." This ethnography includes the study of 1) the expert revision of the psychiatric category of Gender Identity Disorder of Childhood (GIDC) by the American Psychiatric Association for the fifth edition of the DSM, 2) the diagnostic and treatment practices at two major pediatric gender clinics in the U.S., one mainly psychiatric and one endocrine. This project explores the relation between the concept and clinical practice of GIDC, and links the production of global expert knowledge to the unfolding of events in local clinics. It examines discourses of gender, body, identity, and childhood that construct, and are produced by, these medical concepts and practices. It explores the contemporary scientific and cultural appeal of innate and interior origins of identity and difference, and the status of children as clinical subjects in establishing scientific evidence of truth and authenticity. It situates the current medico-cultural notion of the brain as the location of gender identity within the culturally and historically specific conceptions of the body and the soul and the modern accounts of "the self" as interiority and psychic depth.

When people in the Sierra Nevada de Santa Marta are gathered around the hearths of their houses, it is common to hear the sound and movement of the women's spindles whirring on the earth floor as they pull out threads of material, and the rhythm of men's hardwood rods rubbing continuously against the mouth of their gourd containers. It is at this point of intimacy and flowing vitality at which the familiarity of the indigenous Sierra comes alive. According to Kogi, Wiwa and Ika cosmology, there is a life force that grows in people, as much as animals and plants, which like the thread of a spindle extends from the center of the cosmos. "It is here where the Universal Mother planted her gigantic spindle across the highest peak," as she said: "this is Kalusankua, the central post of the world." This vital thread, like an umbilical cord, holds all living elements as they fulfill their fate on Earth. It is a very different strand from the one that Walter Benjamin mentions in the story of the genie who gave the boy a ball of thread and said: "This is the thread of your life. Take it. When you find time heavy on your hands, pull it out; your days will pass quick or slow, according as you unwind the ball rapidly or little by little. So long as you leave the thread alone, you will remain stationary at the same hour of your existence." But the boy started pulling the thread and before he knew it he became a man, married the girl he loved, saw his children grow up, passed over his anxieties, lived honors and profits, and then cut short his old age, all in four months and six days. Pre-Columbian materials -many times sonorous and full of detailed expressions; made of gold and copper, ceramic, jade and stone quartz of different luster and color- are said to be the medium through which people, plants and animals are able to concentrate the necessary life force to fulfill their fate on Earth. Buried all around the vast mountainous terrain of the Sierra Nevada de Santa Marta, these ancient materials sustain the interconnections to the creative energies in the cosmos. However, as these materials are looted and pulled out of ancient indigenous grounds, they cease to hold together the center from which this vital force grows. As they are sold as commodities, they appear in the international art market, independent of their place of origin and devoid of any life force. With the new modes of industrial production, observes Karl Marx, the creative energy or central force of people disappears in the things that they produce. Matter severed from its producer acquires a second life independent of its source of energy and equivalent to all other things in the form of commodities. As capitalist societies begin to measure the output of energy in terms of this second life of things, individual skills and creative energies become irrelevant to the process of growth. "The individuals are now subordinated to social production, which exists externally to them, as a sort of fate," notes Marx in the Grundrisse in 1857. Walter Benjamin then extends this idea and points out: "In `fate' is concealed the concept of `total experience.'" He quotes the following passage in The Arcades Project: "It is not a question of `the triumph of mind over matter'...; rather, it represents the triumph of the rational and general principles of things over the energy and qualities proper to the living organism." Even though Pre-Columbian materials are not produced in the Sierra Nevada de Santa Marta today, they are believed to mediate the energies and qualities proper to living beings. These energies are lost as they are dug out, and as the holes in the Mother Land of the Ika, Wiwa and Kogi people grow, so does the value of these pieces in the market. It is only in the realm of the inorganic that we can begin to fathom this concept of value. Walter Benjamin's notion of a "new kind of 20th C fate" helps us observe this vast contradiction now lived in the native Sierra Nevada de Santa Marta, whereby the threads that like umbilical cords connect living beings throughout their life to the sources of energy around their territory, no longer seem to be growing out of experience but rather out of money. Benjamin points out "a new field force," which opens up in the form of planning... To `plan' is henceforth possible only on a large scale, no longer on an individual scale - and this means neither for the individual nor by the individual." Property is depersonalized in such a way that it is caught up in a whirlpool, lost by one and won by another. Successes and failures arise from causes that are unanticipated, generally unintelligible, and seemingly dependent on chance. He observes this new fate as it plays out in the experience of figures like the gambler, the private collector, the student and the flanneur, that are not completely subordinated to the labor process, but are idlers residing both within and outside the marketplace, between the worlds of magic and money. He observes how "Fortuna" in the double sense of chance and riches is always on the side of these figures. When a gambler wins for example, we don't say it is a consequence of his work activity but it is a matter of luck or chance: "Fortuna" that is on his side. It is this "total experience" as Benjamin calls it, concealed in the form of "Fortuna" which feeds the gambling instincts and animates the myths that consume "guaqueros," people who dig out ancient indigenous burial sites in search of Pre-Columbian treasures, looting enchanted and dangerous places all around the Sierra Nevada de Santa Marta. Even though guaqueros climb a mountainous terrain as high as 19,000 feet, and traverse rain forests inhabited by wild animals and plants, these treasure hunters are not so much at the mercy of the mysterious forces of nature, as at the hands of the "inexplicable" in bourgeois society. "The `inexplicable' is enthroned in bourgeois society as in a gambling hall..." notes Benjamin. Like gamblers, guaqueros are risking a hand-to hand encounter with fate, where the stake is money. They can lose or win immediate and infinite possibilities: money equivalent to anything. Only in response to such fate, like the boy with the ball of thread, is it possible to pull out the material from the place where the earth has been gestating it for centuries and bring it into a new inorganic existence. The guaqueros, like the gamblers, produce in a second, the changes that fate ordinarily effects only in the course of many years. "Isn't there a certain structure of money that can be recognized only in fate, and a certain structure of fate that can be recognized only in money?" asks Benjamin. Such encounter with this new kind of fate occurs as "immediate experience" or das Erlebnis, which comes in the form of shock and discontinuity, points out Benjamin, as opposed to "connected experience" or die Erfahrung which presupposes tradition and continuity. Idlers, like the guaqueros are open to this type of experience. They are not so much following a sequence, as attentively tracing a dynamic that leads them through the excitement of their chase, step by step from one coincidence to the next. They "follow nothing but the whim of the moment." The Ika Mamos, as much as the Kogi and Wiwa Mamas or high priests who inherit the places where these Pre-Columbian materials are buried, along with the knowledge necessary nourish and connect to the cosmic life force in them, ask: if this is the new fate of the world, then what will happen to these creative energies which need to be sustained in order for the threads of life to continue growing? Will there come a point, they ponder, when the threads of life will cease to grow and all the rivers, as much as the streams in human, plant and animal veins, will dry up? According to Ika, Wiwa and Kogi cosmology, only the ancestors can feed on these ancient materials, so the Mamas and Mamos wonder: is it that people believe they can eat gold too? It is only in terms of this "new kind of 20th Century fate," that we can begin to understand the fantastic transformations and disjunctions of the value of these materials as they move from the native sites where they are buried and nurtured, to the hands of guaqueros who dig them out and sell them. By following this passage between experience and money, Between the Magic of Magic and the Magic of Money, rather like the flanneur that moves in between spaces, inside and outside the marketplace, I want to inquire: what is the fate of these ancient materials and forces, and how does "Fortuna" in the double sense of chance and riches, then reflect back upon current Ika, Kogi and Wiwa existence?