Religious literacy and relationship building between religious groups and individuals remain a crucial need in the United States. This need is particularly acute in 'diversity deserts,' such as religiously exclusive college campuses. Colleges must respond to this need and course curriculum can provide an advantageous and effective starting point. The new and emerging field of Interfaith Studies provides useful language, concepts, and methods that can be applied to research and sources within established academic disciplines to create new pedagogical models to better equip students to live well in a religiously diverse America. By demonstrating how educational objectives from the field of Interfaith Studies can be integrated into existing curricular models that utilize ethnographic narratives, an innovative model of interfaith pedagogy can be created. This method, called the shared experience model relies primarily on the work of Oddbjørn Leirvik and Eboo Patel, two leading thinkers in the field of what is being called Interfaith or Interreligious Studies. When applied to four ethnographic narratives of young Muslim Americans constructed from methods rooted in ethnography and narrative inquiry, the shared experience model can result in a reader's development of, appreciative knowledge and narrative imagination, two key capacities from Interfaith theory. Acquisition of appreciative knowledge and narrative imagination through engagement with a narrative fosters empathy and admiration - moving the reader from tolerance to appreciation. Ultimately, it results in a self-reflection that prepares the reader to begin to consider and articulate their own narrative identity.

How we come to know about social phenomena is an important sociological question and a central focus of this thesis. How knowledge is organised and produced and becomes part of ruling relations is empirically interrogated through an institutional ethnography. I do this in the context of explicating the construction of a public history concerning Aboriginal Australian child separations over the 20th century, and in particular as it arose in the 1990s as a social problem. Particular attention is given to knowledge construction practices around the Australian National Inquiry into the Separation of Aboriginal Children from Their Families (1996-1997) and the related Bringing Them Home Oral History Project (1998-2002). The once separated children have come to be known as The Stolen Generation(s) in public discourse and have been represented as sharing a common experience as well as reasons for the separations. Against the master narrative of common experience and discussion of the reasons for it, this thesis raises the problematic that knowledge is grounded in particular times and places, and also that many people who are differently related and who have experiences which contain many differences as well as similarities end up being represented as though saying the same thing. Through an institutional ethnography grounded in explicating the social organising activities which produced the Bringing Them Home Oral History Project, I examine how institutional relations coordinate the multiplicity and variability of people’s experiences through a textually-mediated project with a focused concern regarding the knowing subject, ideology, accounts, texts and analytical mapping. Through this I show how ruling relations are implicated in constructing what is known about the Aboriginal child separation histories, and more generally how experience, memory, the telling of a life and the making of public history are embedded in social organising practices.

Grappling with the success of their business ventures and coping with the rise in number of new products FifeX was working on, operating out of their shared office in the St Andrews Technology Centre, the co-founders were feeling more ‘cramped’ than ever before. The decision was made to relocate. Although it was felt to be long overdue, much to their relief they finally moved to larger premises in Tayport in July, 2006. The activity of moving was a starting point for a number of place making activities. Using the case of FifeX, this thesis explores the process of place making. It seeks to understand place making from ‘inside’ the activity of place making itself. The guiding research question in this thesis is, what happens -during place making- when people move into ‘new’ business premises? More specifically, this thesis asks the following questions: (i) what are the comparative advantages / disadvantages of the alternative ways of explaining place making? and (ii) which theory or combination of theories, has greater explanatory value in analysing place making / moving? The study, which uses FifeX as an empirical setting is best described as an in-depth qualitative narrative exploration, and thus narrates the unfolding processes of deciding to relocate, relocating, moving and place making. Three different theoretical perspectives (control, engagement, polyphony) were applied, each in turn, to three separate (yet interrelated) instances of place making (a story about a wall, one about chairs, and one about a worktop) in order to cast fresh light on the constitutive talk-entwined-activities of place making. The study demonstrates that although efforts to control space may dominate the discourse and activities of place making, control only explains some of what happens during place making. The findings of the case suggest that place is the outcome of inhabitants’ ongoing experiences and understanding. This thesis argues that alternative theoretical perspectives (engagement and polyphony) are better at explaining what goes on. But because they do not operate ‘naturally’ within the dominant paradigm, it is noted that an alternative practice-based perspective is needed which combines the effectiveness of engagement and polyphony, with the attractiveness of control. A model is presented to help reflect on place making which provides an alternative route for thinking about relocating, moving, and place making that is expected to create engagement and polyphony in a decent way. The proposed model is centred on thinking directed toward: (i) individual place, (ii) inside space, and (iii) what story(s) the space tell outsiders. The focus is on balancing the tensions that emerge from dialoging on these three aspects of space and place.

Jewellery as a tool in the identification of the deceased is increasingly referenced within the scientific process of Forensic Human Identification (FHI). Jewellery’s prevalence in society, connection to both place and geographic region, potential to corroborate primary methods of identification (such as DNA, fingerprinting, or odontology), and robust physical form, means it progressively contributes to practices surrounding identification in a number of forensic fields. Physical marks or characteristics such as hallmarks or serial numbers, personal inscriptions or engravings, representational symbols (such as medals, badges of office, religious iconography or military insignia), and genealogical or gemmological markings, may also prove useful in informing investigators much about a piece - and potentially - the individual to whom it may have belonged. Despite this, jewellery is an approach to establishing human identity that has yet to be explicitly investigated from the perspective of either forensic science or jewellery design. The aim of this research has been to explore the potential of jewellery and highlight its significance within this context, through employing the processes and approaches of design. Informed by my own background in both jewellery and service design; I sought to co-design the interdisciplinary proposition of Forensic Jewellery as an extension of my own personal design practice, in addition to a broader hybrid methodology through which the dualistic perspective(s) of both forensic science and jewellery design may come to be mutually explored. By centring my methodology upon my practice, the research serves to document and reflect upon my auto-ethnographic experiences in inadvertently ‘prototyping’ my emergent new role as a Forensic Jeweller – a jewellery designer engaged within, or whose work pertains to, the field of forensic science. Through a range of forensic-based fieldwork, I sought to immerse myself within various communities of forensic practice by way of considering how a design practitioner may come to add value to this otherwise polarised field - a highly subjective and interpretive framework that has remained wholly unconsidered within forensic science. In simultaneously considering the impact of the perspective of forensics upon the broader field of jewellery design, I came to capture some of the otherwise restricted narratives of Forensic Jewellery emerging from the developing research context through a series of theoretically-informed design ‘reconstructions’: objects, concepts, and scenarios (representational, propositional, and metaphorical); educational material, and series of public engagement activities. The research thus culminates in a unique portfolio of practice – written, conceptual, and visual – with relevance to both forensic science and jewellery design history, theory, and practice. Original contributions to knowledge are demonstrated through the direct study of jewellery within real-world forensic settings through combined theory and practice, while the theoretical and conceptual debates surrounding identity, death, and the human body present within the field of jewellery design are simultaneously extended through the inclusion of forensics as a perspective. The research additionally demonstrates how the visual and tangible sensibilities of design can help to attend to otherwise challenging, emotional, or difficult subjects, capture and communicate tacit knowledge or anecdotal evidence, and ultimately contribute to the development of new and emergent research contexts.

The shifting topography of contemporary Japanese society is engendering a significant reorientation of men’s family relations. However, exactly how Japanese men are adapting to these broad-based trends, including parent-child relations, demographics, marriage norms, care provision, residential choices, and gender roles, as well as in the decline of Confucian worldviews, remains relatively obscure. In this dissertation, I explore men’s everyday practices underpinning their family relations as husbands, fathers, sons-in-law, and grandfathers. I conducted ethnographic fieldwork in the summers of 2013 and 2014 in Hyogo, through narrative interviews and participant-observation. I find husbands’ view of their wives transitioning from having a culturally prescribed duty to perform domestic matters to simply having responsibility for domestic matters. This opens up space for negotiation within married couples, with my informants providing what I refer to as additional help, which offers new insight into charting the evolution of hegemonic masculinity. I evidence relatedness founded on exchange as an approach to understand relations across the extended family, which importantly involves additional help, financial resources, and intimacy. I underscore how men selectively seek intimacy in some family relations, notably as fathers and grandfathers. Provision of additional help and seeking of intimacy lead to men’s (re)construction of masculinities differing across family relations, with an important reason for men to select their practices so as to craft their family relations is to address their sense of well-being. Further, the pattern of men’s family relations reveals the emergence of substantially novel sons-in-law relations, as compared to that found in ie patriarchal norms. This evidence suggests a fundamental shift from a vertically-dominated set of family relations, as in the ie household, to a more horizontal, fluid set of relations across the extended family.