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AIDS Saskatoon (AS), a non-profit organization, has limited funding. Most of the funding and resources for the organization go into service provision and education/prevention activities, leaving little time for strategic planning. Essentially, organizational knowledge exists at an individual level, which causes concern in terms of sustainability, continuity, evaluation, raising funding, writing research proposals, and staff training. AS operations are largely based on tacit knowledge, or knowledge that resides within individuals, and little of it is explicit knowledge, or knowledge that can be examined by and shared with others. This problem yields the following research question: How does AIDS Saskatoon convert their tacit knowledge into explicit knowledge? This research study examines AS tacit knowledge and represents it in an explicit format with the combination of thematic analysis and an organizational model. <p>A Participatory Action Research (PAR) method is employed to gather and analyze qualitative data. The thematic analysis reveals the mental models and beliefs that are taken for granted at AS and therefore no longer articulated among the participants but simply a part of their daily practice. A metaphorical model of AS, using Nonakas theory of knowledge creation as a theoretical basis, is presented to convey some of the tacit knowledge that cannot be captured in words. <p>AS has had some challenges in their explicit knowledge documentation. This research takes one piece of their tacit knowledge and represents it explicitly through themes and image: themes articulated tacit knowledge at AS in an explicit format, and the organizational model framed the knowledge by using metaphor. <p>An important implication of this research for the larger body of knowledge management literature is that the overarching concepts in Nonakas theory of knowledge creation were applicable for a community-based organization, where most Knowledge Management literature has focused on for-profit contexts.

AIDS Saskatoon (AS), a non-profit organization, has limited funding. Most of the funding and resources for the organization go into service provision and education/prevention activities, leaving little time for strategic planning. Essentially, organizational knowledge exists at an individual level, which causes concern in terms of sustainability, continuity, evaluation, raising funding, writing research proposals, and staff training. AS operations are largely based on tacit knowledge, or knowledge that resides within individuals, and little of it is explicit knowledge, or knowledge that can be examined by and shared with others. This problem yields the following research question: How does AIDS Saskatoon convert their tacit knowledge into explicit knowledge? This research study examines AS tacit knowledge and represents it in an explicit format with the combination of thematic analysis and an organizational model. <p>A Participatory Action Research (PAR) method is employed to gather and analyze qualitative data. The thematic analysis reveals the mental models and beliefs that are taken for granted at AS and therefore no longer articulated among the participants but simply a part of their daily practice. A metaphorical model of AS, using Nonakas theory of knowledge creation as a theoretical basis, is presented to convey some of the tacit knowledge that cannot be captured in words. <p>AS has had some challenges in their explicit knowledge documentation. This research takes one piece of their tacit knowledge and represents it explicitly through themes and image: themes articulated tacit knowledge at AS in an explicit format, and the organizational model framed the knowledge by using metaphor. <p>An important implication of this research for the larger body of knowledge management literature is that the overarching concepts in Nonakas theory of knowledge creation were applicable for a community-based organization, where most Knowledge Management literature has focused on for-profit contexts.

<p>This study aims to investigate the consequences for feminist sex therapy that it is promoted as an alternative to a mainstream approach. Analytically I focus on the relation between normativity, claims to knowledge and professional legitimacy. I study sex therapeutic academic texts, and the material is approached through a framework developed by combining Donna Haraway’s concept of situated knowledges with elements from Karen Barad’s agential realism</p><p>My analysis starts in feminist sex therapists’ criticism of how masculine norms in mainstream sex therapy lead to a flawed theory of sexual matters. Feminist sex therapists, however, allege that it is specifically feminist norms that grant a more complete theory of sex and sexual problems within feminist alternatives in sex therapy. To that effect, feminists discern sexual problems in relation to the impact a patriarchal society has on particularly women’s sexualities, and treatment is articulated as seeking to liberate women from constraints associated with gendered social positions.</p><p>In mainstream sex therapy, allegedly value-neutral insights into human physiology are called upon for the establishment of professional legitimacy. Nevertheless, normative investments are relied upon implicitly to discern sexual problems and sexual well-being with the consequence that sexual problems are understood as conditions that interfere with the ability to have sex, largely equated with coitus, and with the motivation to form coupled sexual relations. By alleviating sexual problems, these abilities and motivations are allegedly restored in the form of natural, already present, capacities for sexual functioning. Comparing my analysis to feminist critiques, I argue that the latter have not fully theorized the significance of normative investments, and have left unchallenged assumptions in mainstream therapy that enable a restorative and liberationist construal of sex therapy’s objective.</p><p>Although feminist alternatives contain a markedly different theorization of sexual problems, they have retained, from the mainstream approach, the notion that sex therapy seeks to liberate its clients. This notion stands in conflict with feminist theorizations of sexual problems, and in my conclusion I argue that feminist sex therapy would benefit from abandoning its liberationist element.</p>

Thesis advisor: Richard Cobb-Stevens / In this dissertation, I develop an engaged understanding of objectivity, or good knowledge practices. I argue that for knowledge practices to be good, they must both be truth-conducive and engaged, that is, explicitly implicated in the critical appraisal of background values and assumptions. I pursue this argument in six stages. First, I consider work in epistemology that countenances a place for values in objectivity. I conclude from this that truth-conduciveness is not sufficient for objectivity, and that a social approach to knowledge is called for. Second, I consider standpoint theory, a prominent feminist approach to objectivity. This allows me to show the possible insights available to marginalized perspectives, while indicating that this will be a component of rather than itself offering an account of objectivity. Third, I consider a more comprehensive approach in Helen Longino's critical contextual empiricism, which locates objectivity in the social features of inquiry. Her approach is promising, but requires the insights of early phenomenology in order to develop that potential. I develop the phenomenological framework in Chapter 4, where I consider Husserlian phenomenology. Fifth, I bring the insights of phenomenology to the challenges presented by critical contextual empiricism, and develop my positive view, critical phenomenological objectivity. On this view, inquiry is objective when individuals and communities foster critical perspectives, seek transformative epistemic experiences, build coalitions, foster diversity, and pursue empirical adequacy. In the final chapter, I consider a case study that enables me to defend the merit and warrant of these features of objectivity. / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

This study aims to investigate the consequences for feminist sex therapy that it is promoted as an alternative to a mainstream approach. Analytically I focus on the relation between normativity, claims to knowledge and professional legitimacy. I study sex therapeutic academic texts, and the material is approached through a framework developed by combining Donna Haraway’s concept of situated knowledges with elements from Karen Barad’s agential realism My analysis starts in feminist sex therapists’ criticism of how masculine norms in mainstream sex therapy lead to a flawed theory of sexual matters. Feminist sex therapists, however, allege that it is specifically feminist norms that grant a more complete theory of sex and sexual problems within feminist alternatives in sex therapy. To that effect, feminists discern sexual problems in relation to the impact a patriarchal society has on particularly women’s sexualities, and treatment is articulated as seeking to liberate women from constraints associated with gendered social positions. In mainstream sex therapy, allegedly value-neutral insights into human physiology are called upon for the establishment of professional legitimacy. Nevertheless, normative investments are relied upon implicitly to discern sexual problems and sexual well-being with the consequence that sexual problems are understood as conditions that interfere with the ability to have sex, largely equated with coitus, and with the motivation to form coupled sexual relations. By alleviating sexual problems, these abilities and motivations are allegedly restored in the form of natural, already present, capacities for sexual functioning. Comparing my analysis to feminist critiques, I argue that the latter have not fully theorized the significance of normative investments, and have left unchallenged assumptions in mainstream therapy that enable a restorative and liberationist construal of sex therapy’s objective. Although feminist alternatives contain a markedly different theorization of sexual problems, they have retained, from the mainstream approach, the notion that sex therapy seeks to liberate its clients. This notion stands in conflict with feminist theorizations of sexual problems, and in my conclusion I argue that feminist sex therapy would benefit from abandoning its liberationist element.

Crystal City, Texas has been a part of the Chicano Movement narrative since the beginning. Crystal City High School like others across the United States held walkouts to protest the lack of respect for the Mexican American culture and for civil rights for Mexican Americans in schools. Crystal City is also the home to one of the original Raza Unida Parties. This rich history has placed Crystal City in a unique position in Chicano history. This study draws from Chicana Feminist epistemology, methodology, and scholarship to disrupt the meta-narrative that is and has been told of the Chicano Movement, and more specifically about Crystal City and its part in the Movement. By creating a counter narrative that is woman centered, this dissertation seeks to disrupt the binary of good/bad views of the Chicano Movement. This is done through the use of oral histories and testimonios of four women who were not directly in the spotlight of the Chicano Movement. This dissertation then briefly examines what stories our four women shared with their youngest child. This was done to investigate what the author has experienced with younger generations of Cristaleños. The experiences can best be described as disillusionment of the Chicano Movement. The major components of this dissertation are the stories the four participants share about the Chicano Movement in Crystal City, Texas. These stories are personal and touching in a way that showcases the use of Chicana Feminist methodology and disrupts the meta-narrative of the Chicano Movement and the binary of the views of the Movement. / text

My research for this thesis focusses on the concepts of representation and space in order to demonstrate their theoretical and practical co-implications. Discussing various theorists of space in the first part and analyzing a number of artists and artworks as case studies in the second part, I elaborate a critique of the representational imaginary in order to articulate an alternative notion of representation by means of which a relational, qualitative and performative spatiality can emerge. I specifically focus on technospaces, which I consider a privileged field for observing the intersections of representation and spatiality; it is a field in which the use of spatial metaphors abounds, very often relying on a series of dichotomies (such as location and mobility, the real and the virtual) that have employed and, in most cases, reinforced the traditional idiom of representational. Drawing on the lessons of feminist theory, particularly on approaches to the politics of location, from Adrienne Rich‘s initial formulation to the situated knowledge theorized by Donna Haraway, I elaborate a situated aesthetics of technospaces in which the observer‘s engagement with representational practices replaces the view from a distance of traditional representation, so that her/his position is accounted for together with the history of the production of space and its multiple representations. For this reason, I also formulate an articulatory turn in representation based on Haraway‘s semiotics in order to propose a non-reflexive notion of representation in which invention and factuality eventually meet.

Feminist epistemologists have often argued that our relationships with structures of power shape the content, expression, and social force of what we know. While feminist standpoint theorists have often maintained that experiences on the margins of social power can lead to better understandings of the roles of systems of oppression in society, more recent writings on epistemologies of ignorance examine the reverse, how experiences from positions of social power limit our understandings. In this project, I draw on the concept of epistemic privilege as it has been formulated by feminist standpoint theorists, criticisms of objectivity and fixed, transcendent truths, and analyses of the relationships between structures of power and concepts of knowing. By considering the works of Sandra Harding, Lorraine Code, and Patricia Hill Collins, among others, I argue that knowledge is situational and contingent and that some individuals possess privileged understandings due to their positions on the margins of power structures. However, I also argue that, in order for feminist epistemology to utilize the concept of epistemic privilege successfully, it must incorporate a concept of error into its considerations of constructions of knowledge. Thus, throughout this dissertation, I examine how a concept of error could bolster efforts to subvert the dominant approaches to knowledge that have upheld male privilege and undermine the patriarchal power structures that rely on them. I propose a form of feminist inquiry that incorporates a method of error sensitivity, which will enable inquirers to recognize when institutions of power, individual limitations, and cultural myths are restricting knowing subjects' perspectives and leading them to commit errors. This concept of error, and the related approach to error-sensitive inquiry, relies upon a commitment to continuous and ever-expanding inquiry by a community, rather than an isolated individual. Thus, I derive much of my conceptual framework from the work of Josiah Royce and his concepts of the Beloved Community, loyalty to loyalty, and communities of interpretation.

This thesis aims to emancipate female entrepreneurs from the metanarrative of economic growth which has created a false dichotomy of successful male entrepreneur versus an unsuccessful female entrepreneur. This aim is pursued through a multidisciplinary and critical inquiry that destabilises this metanarrative conceptually and empirically. A critical interrogation of economic studies reveals the embeddedness of the metanarrative in neo-classical economic growth theory. Far from being a true reflection of the entrepreneurial experience, the theory has silenced the innovator entrepreneur in economic theory and replaced him/her with an economic rational manager. Concurrently, a re-analysis of Schumpeter’s theorising suggests that his theories do not subordinate female entrepreneurs as claimed by a number of critical theorists. In contrast, his theorising is emancipatory and offers an alternative theoretical framework to the oppressive neo-classical economic growth theory. Oral history methods are used to capture the voices of female entrepreneurs which have largely been excluded from the literature. The oral history narratives challenge the oppressive homogeneity imposed by the metanarrative of economic growth and illustrate the negative influence of the theoretical foundation of neo-classical theory upon the entrepreneurial experience. The study offers theoretical, methodological and empirical contributions to female entrepreneurship studies by presenting a fresh interpretation of Schumpeter’s theorising; including the voices of the female entrepreneurs; and applying research approaches that break away from positivism which dominates entrepreneurial studies. The study has implications for policy makers and practitioners as it generates knowledge that takes account of the current social and economic changes. / Bradford University School of Management