Traveling is one of the most enriching and fulfilling activities for most people. Yet factors such as crowded airports, long waiting queues, and inaccessible features of airports and airplanes often make traveling stressful for many individuals including those with disabilities. This qualitative phenomenological research study examined the underexplored area of traveling with a vision disability. Framed around a Co-cultural theoretical perspective, the study examined the lived experiences of vision impaired individuals with regard to receiving disability assistance services during air travel. The study specifically explored the communication strategies that vision impaired individuals employed to manage their assistance-related air travel needs. The study used in-depth interviews for data collection, and a combination of thematic analysis techniques for data analysis. Findings indicated four categories of assistance-related issues that vision impaired participants frequently experienced in their travel: personnel training issues, system issues, policy issues, and physical accessibility issues. The study also identified four Co-cultural communication orientations that participants used in navigating air travel: assertive accommodation, aggressive accommodation, assertive assimilation, and nonassertive assimilation. In addition, the study identified a new Co-cultural communication practice - normalizing for self. Findings of this research conclude that despite three decades since the passage of United States legislation to protect the rights of disabled people, vision impaired travelers still frequently experience inequitable air travel practices. The study offers recommendations on pressing issues concerning policies and regulations that can inform airline executives and federal legislators in facilitating a more equitable and pleasurable air travel experience for those with vision disabilities.

In this study, I explore how employees with a diverse range of standpoints co-constitute pathways for creating an inclusive workplace. I use a participant-driven methodology to understand how employees with diverse social identities envision characteristics of an inclusive workplace. I then use Interpretive Structural Modeling (Warfield, 1976) to understand how participants perceive the relationship among the key characteristics. The results and analysis suggest one particular pathway for creating an inclusive workplace. First, having a diverse workforce across all levels of the organization and an environment of psychological safety increase the likelihood employees would then commit to inclusion. After establishing a genuine commitment, employees would more likely enact intercultural empathy and advocate for an inclusive organizational infrastructure. Based on these findings, I offer metatheoretical, theoretical, and methodological contributions that, when taken together, work to reimagine how people can organize around diversity and inclusion. More specifically, I add to the conversation of engaged scholarship, communication as constitutive of organizations and diversity management studies, and Interactive Management. I then offer three practical implications organizational leaders can use to inform future organizing efforts: intentional hiring practices, creating an environment of psychological safety, and educational programming. I conclude by offering limitations and future directions for researchers and practitioners.

In 2015, Germany was at the center of one of the largest displacements in history as upwards of a million refugees, many from Syria, fled to Germany. In my study, I was fortunate enough to spend three months living in Germany and interacting with Germans and refugees to hear their stories of positive intercultural interaction. Through the integration of Acculturation Theory (Berry, 1980), Cross-Cultural Adaptation Theory (Y.Y. Kim, 1980), and Coordinated Management of Meaning Theory (Pearce & Cronen, 1980) I conducted a qualitative research project where I interviewed 44 individuals representing both German citizens (25) and refugees (19) and collected their stories of positive intercultural interactions with one another. These stories affirmed the importance of intercultural competency, social support, and empathy as core elements of positive interaction providing a platform to create future initiatives grounded in these elements as others engage in intercultural transitions and develop migrant-host relationship. Furthermore, this research underscored the need to address both host and migrant experiences during intercultural transitions being sure not to privilege either group when seeking positive paths to facilitate interaction.

The global spread of body techniques, such as Yoga, meditation, Tai Chi, Qigong, and non-competitive martial arts have been diffusing into socio-cultural spaces and institutions outside of their native contexts. Despite the ubiquity of cultural borrowing and mixing, the much needed conceptualization and theorization of cultural appropriation is nearly absent within intercultural communication studies. This ethnographic study examines one community of martial artists who practice Aikido, a martial art originating from Japan, in the United States to explore how members negotiate and appropriate its cultural elements in their practice, how the practice binds the dojo community, and how the practice cultivates an embodied dialogic practice. The study takes an ethnographic approach that uses qualitative methods (e.g. participant-observation and interviews). It is also an experiment with methodology comprised of two moment: the first taking an informative and a communicative view of ethnography, and the second, a performative approach. The ethnographic account transposes the Aikido technique - 1) attack, 2) evasion, 3) centralization, and 4) neutralization - onto the chapters as a way to co-produce the world textually rather than extract representations from it. At the dojo Shining Energy, corporeal, material and semiotic components coexist to produce both defined and latent relationalities that open fields and spaces not predetermined by meaning, law, and authority. The transmission of skill takes places through the relational openings in the rich structured environment during practice that each member helps to generate regardless of their skill level. Aikido practice cultivates a latent form of coping strategy where practitioners learn to flourish in midst of hostile situations while maintaining their own presence and identity. Practitioners persist in the practice of Aikido to submit themselves to the processes to engage their sinews, senses and neural paths to keep up with the particulars of situations so that perception, control, and action to run together like the "flash of lightening" to open up inert reality into a process. The practice of Aikido points to a space and time beyond the movement forms to intimate and reveal new ways of not only moving in the world, but also moving the world!

This project explores the cultural identity of a refugee group named Meskhetian Turks, an ethnic group forced to relocate multiple times in their long history. Driven from their original homeland and scattered around Central Asia and Eastern Europe for decades, approximately 15,000 Meskhetian Turks have been granted refugee status by the American government in recent years. The focus of this study is a group of Meskhetian Turkish refugees in the Phoenix metropolitan area. This is a narrative study conducted through twelve open-ended in-depth interviews and researcher's observations within the community. The interview questions revolved around three aspects of Meskhetian cultural identity, which were represented in each research question. These aspects were: how Meskhetian Turks define their own culture; how they define their connection to Turkey and Turks; and how they define Americans, American culture and their place within the American society. The first research question resulted in three themes: history, preservation of culture, and sense of community. The second research question revealed two themes: Meskhetian Turk's ties to Turkey, and the group's relationship with and perception of Turks in the area. The final research question provided two themes: the group's adaptation to United States, and interviewees' observations regarding the American culture. Exploring these themes, and examining the connection between these aspects provided a complex and intertwined web of connections, which explain Meskhetian Turkish cultural identity. Meskhetian Turks' cultural self-definition, relation with the Turkish community, and perceptions of American culture are all inter-connected, which supports and furthers a dialectic approach to cultural studies. The study also contributes to refugee adaptation literature by examining cultural identity influences on the group's adaptation in the United States and offering insight and suggestions for improving the adaptation process.