Masters of Art / At a lecture presented in London on June 5, 1994, Jacques Derrida discussed the complexities of the meaning of the archive. He described the duality in meaning of the word archive-in terms of temporality and spatiality-as a place of "commencement" and as the place "where men and gods command" or the ''place from which order is given". As the place of commencement, "there where things commence" the archive is more ambivalent. It houses, what could best be described as 'traces" of particular objects of the past in the form of documents. These documents were produced in the past and are subjective constructions with their own histories of negotiations and contestations. As such, the archive represents the end of instability, or the outcome of negotiations and contestations over knowledge. Yet as sources of evidence the archive also represents the moment of ending instability, of creating stasis and the fixing of meaning and knowledge.

Medication errors make up a staggering portion of medical error in the United States. These medication errors are most likely to occur at transitions in care. Children with medical complexity (CMC) often rely on multiple medications to maintain their health, making accurate medication ordering of utmost importance to avoid exacerbating chronic conditions or unnecessary harm. Because of their increased medication usage, CMC have an increased risk of medication ordering error (MOE). To better inform the medication reconciliation process for CMC, we examine the prevalence, category, and risk factors of MOE at hospital admissions for this patient population. A retrospective cohort analysis of 1,237 hospitalized CMC from two tertiary pediatric teaching hospitals with clinical care services for CMC was performed on data from November 1, 2015 to October 31, 2016. Pharmacists and advance nurse practitioners identified MOEs at admissions through medical record review, patient history at interview, and inpatient team discussions. Identified MOEs were classified as one of seventeen different categories, some of which include duplications, omissions, or incorrect frequency, dose, or route. Statistical analysis was performed using Fisher’s exact test, chi-squares, and generalized linear mix models to examine the relationships between MOEs at admission and patient characteristics, such as ethnicity, number of chronic conditions, or number of medications taken at admission. A total of 115 admission MOEs were identified in 73 hospitalized CMC. The two most common MOE types were wrong dose (41.7%) and omitted medication (33.9%). The median number of medications ordered at admission was 10 (IQR 6-14). Medications most commonly associated with an MOE were cholecalciferol (n=9) and baclofen (n=9). As for patient characteristics, the median age at admission was 5 years ([Interquartile Range [IQR] 1-12). Of the total sample, 96.8% had a complex chronic condition and 72.8% were technology dependent. Children who are Black, require medical technology, or take more than 15 medications during hospitalization were found to have higher MOE rates. Multivariable analysis revealed the highest odds of MOE in children taking baclofen (Odds Ratio [OR] 2.6 [95% Confidence Interval {CI} 1.4-4.7]). MOEs at admission are prevalent among hospitalized CMC. Further study on medication safety in CMC is needed to inform medication reconciliation processes and better prevent patient harm. / 2019-07-03T00:00:00Z

Transitional justice as a research field has for a long time only focused on countries in conflict. However, even established democracies can undergo a process of change and reconciliationprocesses, including the reconciliation process between the Sami and Sweden. The purpose of the study is to map the process of establishing the Truth Commission for the Sami people, and to analyze this process based on central concepts of transitional justice. To examine whether these concepts are suitable for analyzing processes of reconciliation in established democracies. The central concepts of reconciliation, truth, justice, mercy, and peace have thus been used as a theoretical framework to analyze the process of establishing the Truth Commission in Sweden through a qualitative content analysis. The finding show that the theoretical framework cannot fully explain and understand processes of reconciliation in established democracies. Adevelopment of the research field of transitional justice is needed to be able to apply it to the context of established democracies.

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In this study, I present grounded-theory analyses of the decision-making process surrounding divorce or reconciliation based on in-depth interviews with 31 individuals thinking about divorce. The overall model of the divorce decision-making process included negative experiences leading to a bad relationship or an unsustainable marriage, the wilderness crossroads, the vast wilderness, and a development of an exit strategy. Repair attempts that were made are what helped the couple move towards a sustainable marriage or closer to divorce. The findings of the present study suggest that the decision-making process to divorce or reconcile can be a chaotic and confusing one—a wilderness—yet the participants sensed that it was necessary for themselves and others to endure this process before leaving the vast wilderness. The study discovered that a bad relationship does not present a straightforward path to divorce because the marriage has its own characteristics and considerations apart from the relationship. Within the vast wilderness there emerged seven key considerations in the decision-making process, namely: (1) the emotional and physical impact (on self); (2) children; (3) friendship and positive memories with spouse; (4) religion, prayer and hope; (5) commitment to marriage; (6) social impact and support of family and friends; and (7) finances. These considerations were focused on the marriage and were conceptually distinct from the romantic relationship of the couple. Marriage considerations were more salient and important than considerations of the spousal relationship, and they were crucial in the decision-making process to stay married or to divorce. I concluded by discussing implications of the study for individuals, clinicians, policy makers, and researchers.

This dissertation is a homiletical-theological response to the current ecclesial identity crisis of the Korean Methodist Church (KMC) that stems from the ongoing influences of U.S. imperialism and neo-colonialism. The ecclesial identity of the KMC has been colonized in many aspects, and the decolonization of its self-understanding and ecclesial practices is a pivotal task for the renewal of the church. This dissertation attempts to construct a Korean Methodist ecclesiology in the postcolonial context of a divided Korea through and for the practice of preaching. The understanding of the church and the practice of preaching mutually shape one another. Thus, the renewal of preaching can be a way to renew the ecclesial identity of the KMC. By reconfiguring Edward Farley’s influential understanding of theologia and the emerging discourse of homiletical theology, this dissertation offers a contextual, homiletical-theological approach to attend to the intersection of ecclesiology and preaching, which is the theology of the gospel. The gospel of reconciliation as a contextual gospel in postcolonial Korea is the center of the ecclesial identity of the KMC. It also functions as a guiding principle for my ecclesiological discussions of John Wesley, the Korean Non-Church movement, Minjung Church, and Miroslav Volf into a contextual, gospel-driven Korean Methodist ecclesiology. After offering an understanding of a gospel-driven Korean Methodist ecclesiology, the dissertation provides a homiletical method for reconciling preaching in dialogue with conversational approaches and postcolonial approaches to preaching in North American homiletics. Reconciling preaching refers to both sermonic movements and the process of sermonic dialogue and ongoing ecclesial conversation in a church. Reconciling preaching has a three-fold movement: a dialogical movement, a prophetic movement, and a healing movement. These rhetorical movements intend to create an ecclesial version of Homi Bhabha’s Third Space in which people can renegotiate their identities in relation to God and others and can reimagine a new way of being God’s people and a church in light of the eschatological fulfillment of God’s final reconciliation. This dissertation offers a practical theological method of decolonizing and renewing the ecclesial identity of the KMC through a homiletical theological reflection and a concrete homiletic method.

All couples confront conflict in their marriage. Finding ways to navigate couple conflict is a topic that has been explored for several decades among marriage researchers (Rollin & Dowd, 1979). Repair, a strategy to help reconcile a situation or conversation that has gone awry, is important in helping couples overcome conflict. When couples are not able to repair and move forward, resentment arises. Unfortunately, the research on repair and resentment is limited, and the complexity of these variables can make it difficult to conceptualize. The present study utilized a qualitative lens (grounded constructivist theory) to explore relational repair and resentment in greater depth, hoping to capture the intricacies of how conflict arises and how couples either successfully or unsuccessfully get back on track and repair damage that has occurred. An analysis of 45 participant interviews revealed three main themes: 1) foundational elements 2) mid and post-rupture actions and, 3) moving forward. Clinical implications of the themes and corresponding sub-themes are discussed.

The Truth and Reconciliation Commissions (TRC) outlined 94 Calls to Action (CTA) that are essential to address reconciliation in Canada (TRC, 2015). Five (Calls 87-91) of those CTA were related to sport. One of those Calls, Call 90, emphasized the need for national sport organizations (NSOs) in Canada to create inclusive policies and programming with an emphasis on anti-racism awareness and training. Similarly, safe sport in Canada was created as an initiative to address maltreatment, discrimination, and harassment in sport. In 2019, the federal government mandated NSOs to create safe sport policies and programming. However, there has been no such mandate to implement the TRC's CTA. The TRC's CTA 90 and safe sport have been treated as separate issues and there has been no effort to see how these two initiatives could inform each other. Through the use of Bacchi's (2012) "What's the Problem Represented to be" approach and applying a settler colonial lens to my analysis, I investigated how NSO staff and safe sport policymakers are constructing safe sport in Canada and if that included addressing anti-Indigenous racism. Through 10 semi-structured interviews from participants representing a total of eight NSOs as well as archival research of safe sport and equity, diversity, and inclusion policies, I found that the participants and the policies produced three discourses: 1) Anti-Indigenous racism does not require a separate policy; 2) policies alone are insufficient: Safe sport education and resources are needed to address anti-Indigenous racism; 3) the TRC's CTA are not being treated as a priority by Sport Canada but NSOs want to act in consultation with Indigenous organizations. These discourses provide insights into how NSOs are constructing safe sport in Canada, leaving anti-Indigenous racism unproblematized, and thus furthering settler colonialism.

The term “reconciliation” has become ubiquitous in Canada, underpinning divergent commitments as much as leading to wide-ranging critiques. It has been used frequently in constitutional politics, in relation to both Canada’s relationship with Québec and Canada’s relationships with Indigenous peoples. Reconciliation’s discursive prevalence in Canada presents an intriguing phenomenon given that it means many different things, has varying uses outside of politics, and is widely contested when applied to political relations. To explore the ways these characteristics have shaped uses of reconciliation and the paths by which the term attained its contemporary omnipresence, this dissertation investigates when, how, and with what effects discourses of reconciliation emerged and developed in Canadian constitutional politics. The dissertation uses a genealogical approach to study the conceptual and contextual features of reconciliation discourses and the interplay between them, enabling assessment of different uses and of their operation in relation to each other and to the broad constellation of constitutional power dynamics in Canada. It draws on the insights of genealogical theorists, particularly William Connolly, Michel Foucault, Dalie Giroux, Quentin Skinner, and James Tully, to develop an approach that attends to the role of both actors and events as it explores the intersections of time, space, and power that shape the emergence and development of reconciliation discourses. Informed by Adrian Little’s work on contextualizing concepts and Norman Fairclough and Isabela Fairclough’s work on discourse analysis, the dissertation employs a series of distinctions put forward by Mark Walters, Bert van Roermund, Catherine Lu, and Sara Ahmed and Anna Carastathis to conceptualize different types of reconciliation and analyze a wide-ranging array of uses of the term covering three decades of constitutional politics, concluding with the House of Commons’s recognition of Québec as a nation and the provision to create the Truth and Reconciliation Commission in 2006. The analysis explores a mix of government documents, commission reports, court decisions, hearing transcripts, interviews, (auto)biographical accounts, news media, parliamentary debates, press releases, and other records to identify the points of emergence of different discourses and examine their development over time and across contexts as reconciliation came to be adopted in jurisprudence, government policy, and the creation of institutions. The dissertation advances a three-part set of propositions regarding the emergence and development of reconciliation discourses. When: Though there were occasional earlier uses, the term began to emerge in earnest in Canadian constitutional politics in the 1980s and early 1990s. Discourses of reconciliation relating to Québec largely faded after the late 1990s, though they have made periodic reappearances around key events such as the 2006 House of Commons motion, while those regarding relations with Indigenous peoples have continued to proliferate. How: Reconciliation discourses have been used, to differing degrees, in relations between Canada and Québec and between Canada and Indigenous peoples. Their emergence in both contexts was significantly, though not exclusively, shaped by the patriation of the constitution. In the period studied, the term was used both to promote state policy and existing constitutional structures and to challenge them or express doubt about their capacity to achieve reconciliation. Occasionally, the appropriateness of using the term in these constitutional contexts was called into question. Multiple meanings and types of application to politics, a lack of clarity and specificity, and the influence of power relations have marked the use of reconciliation discourses from the outset. These trends are visible in both cases. However, there is also variation between the cases, and uses of the term in relation to Québec did not become institutionalized as those pertaining to Canada and Indigenous peoples did. With what effects: All of these varying uses of reconciliation have the cumulative effect of risking conveying a misleading impression that parties using the term share a common commitment to an agreed-upon undertaking. Such an impression obscures how power relations shape the implications of differing discourses and the interactions between parties in which they are used. The genealogy presented in the dissertation counters this impression by taking stock of what kinds of political work is done by reconciliation discourses. Highlighting how they are marked by conceptual complexities and intertwined with relations of power, it reveals the tensions at the core of contemporary conversations about reconciliation in Canada.