Research in Indigenous contexts is strongly associated with colonialism (Smith, 1999). In response to this, Indigenous scholars have, in the last two decades, recentred research on Indigenous ways of knowing and doing (Kovach, 2009; Wilson, 2008). This change marks the advent of an "Indigenous research paradigm" based on "an ontology, epistemology, methodology, and axiology that is Indigenous" (Wilson, 2008, p. 38). In recent years, this approach has gained momentum in Canada, making it a "fifth paradigm" and a sought-after research approach across disciplines (Chilisa, 2020, p. 19). This thesis seeks to better understand the evolution of Canadian Indigenous research across disciplines in the last two decades (1997–2020). Using a mixed-methods approach (western and Indigenous), I adopted Arksey and O'Malley's (2005) scoping review methodology for the initial five steps and Kovach's (2010) Indigenous conversational method for the final consultation step. Based on the in-depth analysis of 46 Indigenous research studies, my findings indicate a notable increase in the number of collaborations between Indigenous and non-Indigenous partners, especially in the last five years. This may signal the beginning of an era of reconciliation in research; however, my conversations with Indigenous scholars revealed that, in many cases, collaborations are tainted by tokenism and present many risks for Indigenous researchers. Indigenous research is principle-based, and its key principles are relationality, reciprocity, respect, and accountability. Indigenous scholars emphasized that the key to successful collaborations and to "good" Indigenous research is taking the time to build genuine relationships based on these principles. My research thus demonstrates that healthy and productive collaborative Indigenous research is possible, but only when there is relational accountability on the part of non-Indigenous partners. In sum, using a scoping review analysis and the Indigenous conversational method, this research has established that the marker of robust and valuable Indigenous research is congruency: the clear and explicit alignment between researchers' positionalities, their epistemic frameworks, and the methodologies used to conduct the research.

This thesis evaluates one Hopi oral tradition-Tiyo, the boy from Tokonavi-as a meaningful geographic discourse that reveals a landscape extending from the American Southwest to Mesoamerica and beyond. Hopi's understanding of their past and the significance of the land have evolved within larger struggles between Western and Native American views of time, space, and history. Instead of a static cartographic rendering, the story of Tiyo presents the land as a dynamic entity differentiated through religious and social relations. Theories of place making and materiality help validate a space coterminous with Hopi history and religion, and support a multi-vocal approach to the land. This work has implications for anthropological scholarship, and for the process of decolonizing dominant understandings of Hopi culture. It is equally relevant for historic preservation, indigenous sovereignty, and land claims. Most importantly, this research can assist the Hopi people in communicating cultural knowledge to future generations.

Made available in DSpace on 2017-07-21T18:15:33Z (GMT). No. of bitstreams: 1 Heder Leandro Rocha.pdf: 2374509 bytes, checksum: 19c482c43dfcd865b1cdb7816561a691 (MD5) Previous issue date: 2013-04-03 / The objective of this research is to understand the institution spatialities related to use of crack by adolescent boys residents of the outskirts of Ponta Grossa - Paraná. Your practices are linked to drug use, theft, and violence in conflicts with other groups empowers negative social representations which focus on their bodies, considered as deviants. Teenagers „addicts‟ and „patients‟ need correction / treatment by the state apparatuses and institutions are directed to as the Therapeutic Community Treatment Marcos Fernandes Pinheiro, one that receives children and adolescent boys in the city of Ponta Grossa - Paraná. The identity elements constituting these guys, like age, gender, race and social class they are experienced in everyday defended and interrelations constituting their spatial practices. The first step in mapping these relationships has been the realization of six in-depth interviews using a semistructured script, it often was not followed because the circumstances of the interview. The interviews totaled approximately nine hours of audio and dozens of pages to transcription directly. Talks were organized into categories and discursive systematized from a database, totaling 397 evocations organized into two main axes. The first brings a direct reference of space evidencing spatialities that make up the daily life of the boys, already the second is composed of those who did not have a direct reference to a space, as dealt with representations divided in past, present and future. The treatment is assumed as a mark in their lives, such as before and after. But, the challenges are imposed by spatialities when the return to old homes. Giving voice to these guys sometimes criminalized, invisible and commonly misunderstood is to show there are other readings of reality, that there are other possible geographies. Guys, who beyond of a position of victim are active in their spatial practices and choices, enter to drug trafficking; for example, can be a search for respect or economic support. The very conceptualization of space / spatiality is tensioned by the practices of boys investigated and the idea of "space spied" is elaborated (corporeality arising from the use of crack) to give the phenomenon intelligible object of this research. The spatial experiences of adolescents users of crack are connected to multiple spatialities that converge in different temporalities, their positions in the face of different power configurations are fluid and locational they move between margin and center positions, the economy live more or less scheduled. / O objetivo deste trabalho é compreender a instituição de espacialidades relacionadas ao uso de crack por adolescentes do sexo masculino moradores de periferias de Ponta Grossa – Paraná. Suas práticas ligadas ao uso de drogas, roubos, e violência em conflitos com outros grupos fortalecem as representações sociais que incidem sobre seus corpos, considerados como desviantes. Adolescentes que nessa lógica, precisam de correção e tratamento por parte dos aparelhos de Estado e são encaminhados a instituições de tratamento como a Comunidade Terapêutica Marcos Fernandes Pinheiro, única que recebe crianças e adolescentes do sexo masculino na cidade de Ponta Grossa – Paraná. Os elementos identitários que constituem esses sujeitos, como idade, gênero, raça e classe são experiênciados e defendidos cotidianamente nas inter-relações que constituem suas práticas espaciais. O primeiro passo no sentido de mapear essas relações foi a realização de seis entrevistas em profundidade com o uso de um roteiro semiestruturado, que muitas vezes não foi seguido devido as circunstâncias do momento da entrevista, as entrevistas renderam aproximadamente nove horas de falas e dezenas de paginas de transcrição direta. As falas foram separadas em categorias discursivas e sistematizadas a partir de um banco de dados, totalizando 397 evocações organizadas em dois eixos principais. O primeiro traz uma referência direta de espaço evidenciando as espacialidades que compõem a vivência cotidiana dos sujeitos, já o segundo é composto por aquelas que não possuíam uma referencia direta com um espaço, pois tratavam de representações divididas em passado, presente e futuro. O tratamento se assume como um marco em suas vidas, como o antes e o depois. Contudo, os desafios são impostos pelas espacialidades quando no retorno aos antigos locais de moradia. Dar voz a estes sujeitos criminalizados, invisibilizados e comumente mal interpretados é mostrar que existem outras leituras da realidade, que existem outras geografias possíveis. Sujeitos que para além de uma posição de vítima são ativos em suas práticas espaciais e escolhas; entrar para o tráfico de drogas, por exemplo, pode ser uma busca por respeito ou sustento econômico. A própria conceitualização de espaço/espacialidade é tensionada pelas práticas dos sujeitos estudados e a ideia de „espaço espiado‟ é elaborada (a partir da corporalidade advinda do uso de crack) para dar inteligibilidade ao fenômeno objeto dessa pesquisa. As vivências espaciais dos adolescentes usuários de crack estão conectadas a múltiplas espacialidades que confluem em temporalidades distintas, seus posicionamentos frente às diferentes configurações de poder são fluidas e locacionais, eles transitam entre as posições de margem e centro, numa economia do viver mais ou menos agendada.

The aim of this study is to investigate how four West African cultural practitioners living in Stockholm view the cultural sector in Sweden. How they reflect on themselves as cultural operators, and their opinions on other West Africans participation in the cultural life in Sweden is the main focus of this study. Interviews were carried out, which were analyzed within the theoretical framework of Bourdieu’s terms, “field” and “capital”. Through analyzing the interviews different barriers within the sector were identified. I have chosen to name them the inner and outer barriers. The outer barriers are the rules and formalities one have to adapt to, as well as the informal codes within the Swedish culture. The inner barrier is the blockade from within that accepts stereotypical portraits and not breaking repetitive habits such as sticking to national unions and gatherings. This tends to close one into certain groups and therefore have an excluding effect. However, the inner barrier can be a consequence of the outer. One could argue that society must work towards appealing not only to the majority, so that more minorities can relate to the cultural sector as a space of freedom and diversity.

This report is an ethnographic exploration of othering and belonging in Albania . In the past twenty years there has been a significant amount of scholarship addressing the construction of difference and collective identity in the Balkans. Much of that research has focused on processes of Orientalism, historical analyses ethnic conflict, and nationalism. The work presented here has been shaped by these discussions but is also an attempt to further deconstruct identity and nationalism vis-à-vis the ethnographic examination of belonging. Specifically, this paper addresses my positionality in the field and the ways that this positionality allows for a particular inquiry of belonging. In this report I address how my identification as a Black American female shapes my day-to-day interactions with Albanian informants, and how these encounters can be used to probe representations of what I term “Albanianess”. In doing so, I reveal the ways in which the ethnographic encounter allows for an interrogation of meaning, public intimacy, difference, and local attachments to identity. / text

The purpose of this essay is to analyze how the Swedish government agency Forum för levande historia mediates historical understanding through attempts to bridge distance in time and space. With reference to the concept of historical empathy I examine two publications by the Forum för levande historia agency to illustrate how history may be conveyed in a way which constitutes historical empathy in relation to secondary school students. The essay is guided by three question: "how can one understand the concept of historical empathy in relation to the student materials published by the Forum för levande historia angency in a broader educational context?", "how does the Forum för levande historia agency relate to the readers historical understanding?", and, "in what way is historical empathy used to bridge the temporal and geographical dimension in history education?". Furthermore, my theoretical framework states that historical empathy can only be achieved through an alignment of historical positionality; a positioning of a texts authors and recipients regarding their preconceived understanding of his-tory. Thus, history may only be conveyed when an author positions the historical content in a way that consider how the recipient’s ontological, epistemological, existential, and sociocultural disposition impact their view of history. Through my textual analysis, with basis in said theoretical framework, I conclude that Forum för levande historia convey history by three different means, each one facilitated as a different type of historical empathy. Consequently, the three types that constitutes historical empathy, narrative, subjective, and contextual empathy, are used by the authors to position the text in a way that is accessible for student. However, as the analysis demonstrate a hybridization in the use of historical empathy raises questions about whether this implementation develop or impair historical empathy. Hence, my essay suggests that the implication for teaching history, as well as history education in a broader sense, require educators to reflect and evaluate how they con-vey history.

This essay is one part of my Bachelor's degree project, the other part being the work LOOPAR that was premiered in January of 2021 at Stockholm University of the Arts. The text expands and articulates the thinking processes and conversations in relation to the work. The aim of the text is to acknowledge and reflect the thoughts around the work with other people, dancers, and thinkers, and to scrutinize the main questions of the work: How can we think of repetition in relation to subject formation? And how does repetition and looping construct and affect world making? The essay begins by introducing the main concepts of the work such as 'performativity’, ’subject’, ‘storytelling’, ‘branding’, ‘repetition’ and ‘looping’. In the text, loops can be seen as actions, habits, repeated thinking processes, understandings of norms or different kinds of interactions, which change and transform our perception and understanding constantly about ourselves and the world we live in through persistent repetition. The essay observes how our experiences of ourselves and the world are affected by multiple contexts and felt-sensed experiences and interactions. It further explores the potentialities to decentralize the focus of the individualistic point of views of world making and it moves towards relational ways of thinking. The main references and conversation partners to many of the topics discussed in the essay are Argentine feminist philosopher and activist María Lugones, American professor of Feminist studies, Philosophy and History of Consciousness with a Ph.D. in Physics Karen Barad, and American philosopher and gender theorist Judith Butler. Further the essay reflects the work and methods used in praxis in relation to the thinking processes introduced in the text. At the end the essay asks the two following questions: How we can practice active consciousness and responsibility towards a subject’s positionality and interactions in dancing? And how can dancing together and alone be understood as entangled and overlapped?

abstract: The field of intercultural communication emerged from demonstrated need in the public sector and has roots in cultural anthropology. There is continued need in academic and practitioner domains for improved ways to effectively engage across cultures. To do so, it is necessary to develop approaches that enable a person to take the emic perspective of an intercultural Other. Worldview is a promising concept in several fields, such as anthropology and cross-cultural psychology, but remains undeveloped in the field of intercultural competence. In addition, existing conceptualizations and approaches to identify worldviews are too comprehensive or ambiguous to be useful. The purpose of this project was to propose a novel worldview framework synthesizing existing literature. The resulting construct is constituted by the composite universals, morality, agency, and positionality (MAP). Worldview MAP was applied to intercultural interactions between members of two distinct sociocultural groups working together on a two-week global management project in a multinational organization in Japan. Three research questions focused on identifying intercultural difficulties, worldview assumptions of each party, and relationships between the difficulties and worldviews. Inter-rater reliability was calculated for three morality subdimensions most underdeveloped in the literature. Findings include worldview descriptions for both culture groups across MAP and ways in which worldviews are interconnected with and illuminate three complex intercultural difficulties. Further, five meta-level worldview findings show how implicit worldviews were indirectly revealed in narrative data. Limitations of the study and implications for future work are discussed. / Dissertation/Thesis / Doctoral Dissertation Communication 2019

Despite what is known about the importance of diversity in the educator workforce, Asian American women (AAW) are not named in conversations around diversity, equity, and inclusion (DEI) in leadership. The purpose of this qualitative study was to build on the limited research on AAW in social justice leadership (SJL), explore the lived experiences of AAW educators, and elevate their voices. I sought to answer the research questions: (1) What affordances and challenges do AAW experience in choosing and enacting SJL in K–12 public school systems? (2) How do the intersectional positionalities of Asian American women affect the way they lead for social justice in K–12 public school systems? Eight AAW, who identified themselves as social justice leaders, from five California public school districts participated in semistructured interviews (Leavy, 2017; Seidman, 2019). I used the tenets of Asian critical race theory to analyze the interview data. The analysis revealed that the intersectional identities of AAW inherently present experiences that are simultaneously both affordances and challenges in their pursuit of SJL. Themes that emerged across interviews include: (a) Cultural/Linguistic Identity, (b) Motherhood and Educational Leadership, (c) Silencing Powerful Voices, (d) Role Models, and (e) Navigating White Spaces. Findings suggest public school districts must develop inclusive environments by investing time and resources into identity-informed mentorship, affinity groups, and antiracism and implicit bias professional development at all levels. Moreover, higher education institutions that prepare teachers and administrators for public school service must actively recruit AAW and build their capacity for assuming these critical roles.

This study focused on the self-efficacy and experiences described by a purposively sampled case (n = 8) of high school-aged underrepresented minority women (URMW) as they entered the medical career pipeline through their participation in a formal medical pipeline program. The study was framed by three theories: intersectionality, positionality, and self-efficacy. Research questions were analyzed qualitatively, using case study methods, and quantitatively, using a paired sample t-test. Study data revealed that participants came into the program with high levels of self-efficacy in several self-efficacy factors. Yet, participants in the pipeline program made significant improvements in their self-assertive efficacy. Analysis of other data revealed that students remained motivated and persisted in the pursuit of their aspirations in spite of challenges they encountered because of their ethnicities and gender. Also, students described a lack of engagement with science courses, indicated poor relationships with science instructors, and revealed inadequate understanding of important high science content that, along with ethnic and gendered factors, caused them to negatively position themselves in science. This study provides valuable information to K-12 science educators, medical education institutions, and policy makers concerned with extending science education and healthcare-related career opportunities to minority women.