This thesis offers an assessment design for collaborative learning, utilisation of blended learning support through current communication technologies and highlights the crucial role of the tutor. The thesis designed and tested a theoretical framework which encompassed an active learning environment and resulted in the development of the shamrock conceptual framework. To test the theoretical framework, clarify the role of the tutor and the impact on the learner experience two studies were undertaken using pedagogical models that combined the concepts of learner-centric, sociocultural and dialogic perspectives on collaborative learning and technology in meeting the needs of learners in the 21st Century. In the first study, the role of the tutor was found to be crucial in setting, implementing and guiding learners using the assessment design as part of a social constructivist pedagogical practice. The pedagogical approach adopted was to blend face-to-face and Wiki learning experiences and was found to promote learner ownership, engagement and the fostering of a learning community. The second study validated the first and provided additional asynchronous technology experiences in addition to the Wiki blend in the assessment design. Study 2 examined the role of the tutor and the learner whilst using current technologies comprising podcasts and video and a Wiki in the collaborative experience. Findings showed that the Wiki supported community and collaborative aspects of a sociocultural practice whilst learners were engaged in authentic learning activities and led to a well supported learning environment. The importance of technology design and use to accommodate collaborative and community aspects was found to be an essential component. It was found that technology is not simply an add-on but rather needs to be planned and considered purposefully by both tutors and learners when used in a blend to supplement learning on campus as part of an assessment design in higher education. This study has shown that, for this to happen, academics need to be provided with the appropriate support, knowledge and skills required in developing a blended learning experience using a Wiki supplemented by class contact on campus as part of an assessment design.

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This study addresses the concept of fair governance based on an empirical study with marginalized groups, primarily Muslims, and their interaction with government agencies as its salient locus of investigation. Employing the research method of in-depth interviewing, I present a qualitative analysis of 35 semi-structured interviews with Muslims and government administrators. The methodological framework based on which these interviews are interpreted is rooted in the tradition of social constructivism as manifested in the grounded theory perspective of Charmaz. My examination of the hitherto unspoken political visions of the study participants and their shared perspectives offers pragmatic solutions to create greater equity and fairer inclusion of the marginalized in civic and political dialogues and in the administrative practice of government. Remarkably, the cultural changes towards justice and inclusion in the Government of British Columbia manifest that fair government is committed to creating a fundamental transformation in favour of marginalized groups. I find the most promising approach for such transformation occurs where bottom up and dynamic approaches of civil society are aligned with top down approaches of government to justice. The findings suggest that fair governance enhances its functionality and capacity through reflecting universal universalism in its policies and practices, heartening public spirituality and moving towards a more humane modernity rather than the extant western model of modernity. Thus, fair governance calls for diversity in expression of religious identity and challenges the mistaken images of Muslim women. Subsequently, fair government welcomes female religious actors, who act upon religious values, to its administration and respects their choice of clothing encompassing the scarf. Fair government, at all levels, ameliorates the ethical standards of its employees and employs authentic leaders, who act in a virtuous manner, care about employees’ deeply held values, and implement direct communication with staff. Such government supports legislative and constitutional reforms to consider a different outlook of the marginalized on political and social concerns, respects religious practices, honours Muslims’ identity and interpretation of life, and supports individuals who aim to improve humanity in Canada and its occupational settings. Rethinking Islamophobia in the context of the distinct need of government administrators for the institutional education about Islam, as a key finding of the study, depicts the emergence of “Islamoexploria”, as a new expression, which I coin. In my study, there is ample evidence to suggest that a sample of government administrators in British Columbia is in the age of post Islamophobia since they, as pioneers, have passed the stage of Islamophobia and entered a new era of “Islamoexploria”. Thus, they have produced the profound socio-cultural changes towards understanding Islam by shifting from fear of, ostensibly, the unknown to knowledge about the unknown and to approaches that are more sympathetic to Muslims. This finding suggests that fair government facilitates the journey from western Islamophobia, a demonstration of old racism, to “Islamoexploria”, a contemporary thirst for knowledge about Islam. Concurrently, Muslims remain responsible to contribute to fairness at large by role modeling their religious values, which greatly promote justice, compassionate attitudes, and humanitarian actions. / Graduate / 2022-12-07