Doctor of Philosophy in Curriculum Studies (PhD)
Non-binary youth navigating their relationship to schooling
Marginalized youth;SOGI Policy and Implementation; Queer and poststructural theories[Critical race theory;Gender;Sexuality;Education; Intersectionalities.
G+PS regularly provides virtual sessions that focus on admission requirements and procedures and tips how to improve your application.
Dr. Loutzenheiser is completely open and honest with me. She has many years of experience as a supervisor which bodes well for her students as we navigate our graduate programs! She's able to answer questions big and small and is an excellent academic and emotional guide, because let's face it, grad studies is an adventure. Thank you Lisa for everything that you do!
Adding to a growing field of literature in critical race studies in education, and gender studies, this project looks to understand cracks in feminist nonprofit organizations, specifically as they relate to services offered for racialized and Indigenous girls and women. Using data from 15 interviews with racialized and Indigenous activists with experience in mainstream nonprofit feminist organizations on unceded Coast Salish territory in the Greater Vancouver area, I compile the activists’ experiences in a composite counterstory drawing upon critical race theory methodologies (Solorzano & Yosso, 2001, Solarzano & Yosso, 2002, Duncan, 2002, Cook & Dixson, 2012). Beti, the protagonist of the counterstory, reveals the many structural barriers that exist within these organizations. This includes: tokenized use of racialized and Indigenous bodies to hold strategic positions maintaining “diversity” projects or fulfilling well-intentioned organizational policies only to come up against longstanding institutional barriers committed to racist and colonial white settler structures. This research indicates that these organizations had and continue to have a longstanding history of maintaining the nonprofit industrial complex. Beti, as a racialized settler, centers Indigenous ways of knowing, such as critical place inquiry, to better understand her position on stolen territories and how activism on this land might impact her ability to effect change because of the very nature of racialized and gendered violence that persists within the changing landscape of the city of Vancouver. Finally, I look at the ways this research project is incomplete. Additional research is required to further understand the experiences of activists in organizations, barriers to access and systemic exclusion for racialized and Indigenous girls and women within institutions.
This dissertation explores the everyday experiences of trans, queer, and genderqueer (TQG) youth in New York City. As research with TQG youth often focuses on spectacular or remarkable moments in their lives—that is the moments, whether positive or negative, that easily catch one’s attention—this study examines the moments in youths’ lives that do not always standout, that are often overlooked, and are sometimes considered unworthy of being researched. Such a focus on the everyday, routine, and pedestrian experiences in TQG youths’ lives works to better understand how youth are coming to know themselves in relationship to the social worlds around them. Since this study understands knowledge about what and who “youth” are to be something that is always on the move, mobile methods are utilized to assist in examining how youth are producing knowledge about society and how society is producing knowledge about youth. The study engaged eleven (11) TQG youth in a series of “go-alongs”—mobile ethnographic interviews where participants moved and talked with the researcher as they went about their everyday routines. The go-alongs took place on sidewalks, public parks, libraries, public transit, and in various businesses. Some were transitory (moving between youths’ homes, schools, or works), some were activity based (running a specific errand), and others were stationary (passing time in public parks or libraries). The go-alongs allowed critical analytical attention to be paid to the ways TQG youth expressed knowledge about themselves and thesocial worlds through which the moved. This study suggests how more expansive ways of approaching, viewing, readings, and understanding TQG youth are needed in order to better appreciate that “youth” as a social category is not evenly applied to all social subjects of a similar age group. Rather, through paying close attention to what youth said, what they did, andhow they reacted to the worlds around them during the go-alongs, this study highlights how TQG demonstrate a variety of important understandings about how they take up space in, make homes out of, and finds way to thrive in the various social worlds they occupy.
This dissertation explores the lives of second and third generation Sikh youth in the Greater Vancouver area in relation to the ways they think about their identities. As racialized youth growing up in a major Canadian urban center, being situated within an array of various ethnic, racial, religious, and gender differences plays an important role in how participants recognize what it means to be Sikh, and the potential to become differently. Particularly relevant in this study is an investigation into the ways competing discourses of multiculturalism both facilitates the way participants “do” their identities, and also shapes the ways Sikh youth come to (mis)recognize the multicultural “others”. Through small group and individual interviews, youth theorizing on the repetition, regulation and re-signification of identity categories is explored. Relying significantly on Judith Butler's theory of performativity, and Michel Foucault’s discussions of discourse, knowledge, and power, multiculturalism is taken up as an important societal discourse which requires racialized youth to perform their identities in everyday multicultural context such as schools. In other words, multiculturalism is theorized beyond policy and curriculum debates to investigate how youth “do multiculturalism” in different contexts through various embodied practices which constitute and regulate claims to a Sikh identity. Based on an analysis of interview transcripts with 25 self-identified Sikh youth (ages 13-25), it is argued that an important consequence of living in a “multicultural” society as understood by participants is the recognition of self and others through three frames of recognition. These “multicultural frames of recognition” include the ways Sikh youth come to recognize a discursive whiteness, discourses about racialized others, and discourses about other Sikh communities. It is argued that subjection through the discourses which structure these three “multicultural frames of recognition” contribute to participants’ understanding of the diverse racial, ethnic, religious, and gender identities in modern day Vancouver, while foreshadowing the constitution and constraints of the identification process for Sikh youth within the multicultural imaginary.
This dissertation is an exploration of the im/possibilities of knowing and being known with(in) sexuality education. The project was provoked by how sexuality education is framed as a global strategy to prevent the human immunodeficiency virus (HIV) among youth. In particular, the study aimed to problematize how sexuality education is positioned as a site for youth empowerment in relation to gendered identities and relations. Through feminist and poststructural readings of ethnographic research (Britzman, 2000; Lather, 2007; St. Pierre & Pillow, 2000; Youdell, 2010), this dissertation engages the pedagogical encounters of sexuality education. The pedagogical encounter (doubled through the research encounter) is theorized as a contested site in which educators and learners engage in the messy and always ongoing work of making sense of their lives with(in) place (Ellsworth, 1997, 2005; Massey, 2005).These encounters take form in South Africa, even as the relations explored within them resist a global/local binary of international guidelines, national programmes or local implementation. Within the contours of these encounters, educators from loveLife, a South African non-governmental organization, meet-up with youth in particular moments. Drawing on three opening propositions related to sexuality education as an always political project, this dissertation foregrounds an analytic shift from who youth are and what is known to how understandings of identities and forms of knowledge become coherent within particular pedagogical moments. This shift draws attention to how pedagogical approaches such as loveLife’s are entangled in power-laden understandings of social identities and a perceived (linear) relation to knowledge. In doing so, it destabilizes the claim that youth can be empowered through sexuality education. Within the problematic imperative to “do” sexuality education differently, already present struggles over identities and forms of knowledge point to the necessity of re-articulating what is claimed in and through sexuality education. This dissertation suggests an articulation of sexuality education in which the vulnerability of knowing and being known might become a condition for responsibility to one another and a site for social transformation.
No abstract available.
Over the course of six months, a small group of teachers engaged in literary response groups to consider understandings of teacher identity and its relationship to curriculum as provoked by three novels. The theoretical underpinnings of this project have been heavily influenced and guided by the poststructural theoretical work of Judith Butler and Michel Foucault; the critical education theorizing of Deborah Britzman, Bronwyn Davies, Elizabeth Ellsworth; and the methodological messing of Patti Lather and Elizabeth St. Pierre. The project engages in the theorizing of being and becoming teacher and considers the complexities that constitute teacher identity and the interplay of teacher identity with curriculum. The specific questions of this inquiry include: In what ways do teachers understand the identity of “teacher” and what discourses are at work to construct not only the teacher, but the teacher’s understanding of teacher identity? Are there moments or discourses that interrupt the norms that influence teacher identity? What occurs within moments of tension and difficulty that might contribute to understanding teacher becoming, teacher relationship with curriculum, and teacher responsibility in education? The analysis engages in a consideration of the pressures of the discursive forces of subjection that play upon the subject, theorizing a phantasy of teacher identity. The phantasy of identity, an inner discourse of being, is helpful in understanding the psychical influences of the normative discourses on the subject and accounts for, in part, the desires, memories, and repressions of the teaching subject. The phantasy of identity, acts as a transitional object, a third space in which the desire of the phantasy becomes conscious, accounting for the excess of desire within the subjective forces. Moments of interruptions, in which teachers question their understandings of teacher identity, are critical places in the theorizing of teacher becoming. These moments are theorized as aporias, irreconcilable tensions, that are the brief opportunities in which the subject is offered a momentary glimpse in which to consider the resonances of the phantasy of identity, and the responsibility to the other.