The US is unique in dispensing methadone for opioid dependent people only via opioid treatment programs (OTP), or “methadone clinics”. These OTP are governed by federal regulations which outline rules, such as mandatory counseling. Mandatory counseling in this context is a tool to determine which individuals may gain access to a sanctuary for safer drug use and who may not.This dissertation is an analysis of data previously collected from a larger parent study, but which had remained unexamined until now. Utilizing a qualitative thematic approach to data analysis, this study seeks to answer two central research objectives. Firstly, what does the mandatory counseling consist of and what is the professional background of the counselors. When participant responses were analyzed, it was found that clients at OTP were provided scarce details regarding the professional background of their counselors and which, if any, therapeutic modality is offered. Clients have very little control over their treatment plans or counseling, and the role of the counselor is focused more directly on surveillance than therapeutic goals. Secondly, this analysis explores client beliefs about mandatory counseling. While most participants generally held positive views about counseling independent of the mandate, responses bifurcated into two distinct groups. Participants were very supportive of the mandatory counseling, or they expressed a desire for more autonomy and freedom of choice regarding counseling. The findings of this dissertation indicate the need for comprehensive reform of methadone dispensation in the United States.

Deeply entrenched eugenic values overdetermine who is treated with care and dignity and who is treated with violence. These eugenic values inform and are informed by settler colonialism, patriarchy, and ableism. Carceral locales such as nursing homes, hospitals, and jails enact specific kinds of harm onto disabled people and rely on their convoluted and self-serving bureaucratic processes to evade responsibility. Given my interest in the indivisibility of carceral logics, spaces of capture, and ableism, my focus in this dissertation is both the real-life contexts of the individual incidents and the systemic, cross-institutional patterns evident in each of the three incidents analyzed.I take a modified case study approach to three incidents in which disabled people in carceral locales experience tremendous harm. The first incident is about the gross medical neglect and rape of a San Carlos Apache disabled woman at a skilled nursing care facility in Phoenix, Arizona. The second incident occurred at a hospital in Austin, Texas where doctors worked hastily to killing a Black disabled man within only days of his arrival and change his code status to Do Not Resuscitate against his family’s will. The third incident focuses on duty of care violations and disability-based discrimination against a white disabled man at a Chicago jail. These situations, when analyzed individually and with/against one another, identify important connections relating to institutional power and cross-institution patterns of harm. I find that the paternal dynamics of medical[ized] facilities, the pervading anti-disability sentiments in US society, and bureaucratic violence make accountability and justice impossible.

My project maps assets of welcome in the built environment in youth performing arts spaces. What signifiers reveal how a physical space conceptualizes the child, reflects professed theological claims, and cues youth to practice ownership and experience belonging? I explore the cultural capital that emerges from the sites and I assert theological implications of the findings. Through mixed qualitative, quantitative, and arts-based methods, I employ asset-based and cultural mapping tools to collect data. I parse theories of space, race, and capital. Half of the ten sites are faith-based; others make room for practices that participants bring to the table. Therefore, I discuss theologies and theories about racialized, religious, public, and arts spaces. My research shows that one ethnographic task for the arts groups is unearthing and embedding neighborhood legacy. I source fifty-six written youth questionnaires, forty youth in focus groups, staff questionnaires, parent interviews, and observations across fourteen months at ten sites. Interpreting the data required that I reconceive multiple terms, including “youth dedicated,” “partnership,” and art itself. The research codes spatial, relational, economic, temporal, and comfort-level assets. Observed assets include strategies for physical safety, gender inclusivity, literary agility, entrepreneurship, advocacy, and healing. Analyzing data showed the sites as conceptualizing the child in three change-making areas: the Child as Hungry, the Child as Village, and the Child as Visible. The Child as Hungry emerged because participants self-report myriad “feeding” physically, spiritually, and artistically at each site. Youth participants at each site maintain a Village presence, and each site offers a manner of gathering space that signifies Village responsibility. Each site carves space to witness the child, contrastingly with other spheres—so much so that being a Visible Child becomes a craft itself, added alongside the fine art. Child theology is the primary theoretical lens that I use to contribute to and intersect with performance studies theory, critical race theory, child drama, and childhood studies.

Women who are incarcerated are viewed as having departed from the hegemonic standard of motherhood, and become questionable in their roles as mothers, and are often perceived as "bad" mothers. While the challenges of parenting behind bars has been widely researched, there is a paucity of research that centers the experiences and challenges of mothers post-incarceration or probation and a void in the literature that attempts to view this population outside of the confines of the good/bad mother dichotomy. This dissertation explores how mothers who are formerly incarcerated or convicted describe their experiences navigating and negotiating their roles not as good or bad mothers but as fierce mothers. The concept of fierce mother exists outside of the good/bad mother binary; it is based on themes that emerged from the stories women told during our conversations about the practice of mothering. The energy of hard-won survival is what they bring to their mother roles and for many it drives their activism around prison abolition issues. Their stories challenge the normative discourse on good/bad mothers, justice, rights, freedom and dignity.

Wage theft is a national epidemic that only recently became the focus of increasing research, critical public questioning, and activism. Given the socio- political climate in Maricopa County, Arizona and the heightened national attention on the state, this study answers important questions about the work experiences of immigrant workers in the region. Through an analysis of interviews with 14 low-wage Mexican workers from a local worker rights center, I explore workers' access to traditional recourse, the effects of wage theft on workers and families, and the survival strategies they utilize to mitigate the effects of sudden income loss. By providing an historical overview of immigration and employment law, I show how a dehumanized and racialized labor force has been structurally maintained and exploited. Furthermore, I describe the implications of two simultaneous cultures on the state of labor: the culture of fear among immigrants to assert their rights and utilize recourse, and the culture of criminality and impunity among employers who face virtually no sanctions when they are non-compliant with labor law. The results indicate that unless the rights of immigrant workers are equally enforced and recourse is made equally accessible, not only will the standards for pay and working conditions continue to collapse, but the health of Latino communities will also deteriorate. I assert that in addition to structural change, a shift in national public discourse and ideology is critical to substantive socio-political transformation.