Dear reader, I hope you will read this entire dissertation. If you are reluctant because of its length, I invite you to contact me for a conversation instead. Over the past eight years I have been a part of three unfolding histories: colonialism, sustainability science, and the Atlas of Creative Tools (the Atlas). In this dissertation I describe how I am a part of these histories. I advocate for partnering them so that the Atlas is used by people in the field of sustainability science to advance cognitive justice in their work. This advocacy is supported by research conducted using a mixed-methods approach. I combine qualitative methods used to study each of the three histories with the experiential knowledge I gained from being a part of them. Throughout the dissertation I move back and forth between academic research and experiential knowledge. Each informs the other. This back-and-forth movement is itself a method to interrogate the assumptions of dissertation writing. My purposes for doing so are two-fold. I want to honor the dissertation as a form of knowledge production that can promote cognitive justice while also pointing out how it hinders it. Additionally, the back-and-forth interrogation method involves using creative tools from the Atlas in the text itself. This demonstrates how the Atlas can be used to promote cognitive justice while producing knowledge in sustainability science. I structure this dissertation to aid you in four ways. First, I provide a view of sustainability science as a contested space that people can and do use to advance cognitive justice. Second, I write about my research and analysis of the Atlas so that my descriptions can be used right away by other practitioners who are working with the Atlas. Third, my methods for interrogating the dissertation itself are meant to be used, modified, and built on by others. Finally, I hope that the connections I make between the Atlas and sustainability science are helpful for your work, and that they inspire you to try the Atlas and see how you can use it to promote cognitive justice in your own contexts.

Global occurrences from the past and present such as colonization and globalization play a part in current realities. With the advent of such events, a false belief seems to have been created that in order to be modern, relatable to the present trend and global, it is mandatory to be Westernized and/or Americanized. This document focuses on the issues behind some Indians’ perception of their own culture(s), its traditions and values and how that perception might impact their everyday life. It aims to create an awareness that such a false belief seems to exist and wants to encourage the youth of India to develop their own preferred ways of connecting with their culture and its traditions. It requests and encourages every individual to question and inquire into traditions, practices, rituals, stories, songs, etc.Since India has diverse philosophies, practices, values and principles and approaches to life to offer, and coming from South India, my first two steps to be a part of this futuristic movement involve 1) studying initial works under Saiva Siddhantham - a philosophy that is unpopular, about 800 years old and believes in godliness as an energy-oriented existence, experience and way of life rather than a worship of form-based mythological characters solitarily, and 2) decoding and analyzing/interpreting characters and stories from mythologies, to understand if and how they might relate to the contemporary world. Bharatanatyam and oral storytelling have been used as artforms to represent issues, and shine an interpretative rather than mystical perspective on historical mythologies. The question “What is True to you at this Moment?” is also sought after as a way of honoring multiple ways of living and epistemologies.

Though often viewed as a positive aspect of past, modern, and future interpersonal interaction, communities can be viewed under a microscope as a tool used by the human species to preserve oneself. Communities are used as a safety tool to assure the longevity of an individual. As a dancer and dancemaker, taking part in the art of dance challenges one's perception of large groups of bodies taking up space. Following a global pandemic, dancers and people alike were forced to find communities of much smaller sizes to appease the need to interact with other people. This caused the creation of safety pods and the urge to connect with others in ways that were not always favored. How did individuals suffer from a lack of interpersonal connection? Does the need for communities highlight a higher level of codependency amongst individuals who prefer relying on communities? Is this morally wrong? This thesis uses research obtained from ethical theories, travel research, and movement research to determine whether or not this action is morally right or wrong. This thesis uses an ethnographic style of writing to navigate through the creative process of dancemaking for an evening-length dance show, further analyzing the individual need for communities. This reflective writing defends the thesis and includes new revelations on the topic of communities and self-preservation.

Institutions, including collegiate schools of music, tell stories about the ways in which they have transformed to include and support diverse students, but what do students say about their institution? Collegiate music students possess powerful and intimate knowledge, and their stories can reveal the lived reality of their experiences of equity and justice within the institution. The purpose of this study was to gain understanding of the ways in which music students experience equity and inequity within their school of music and to learn from them how their institution as a system impacts their experiences. The research puzzle comprised, in part, the following questions: In what ways do music students experience equity and inequity?; What institutionalized systems facilitate or hinder their sense of inclusion?; How do their stories bump up against the stories the institution tells itself about equity?To explore these questions, I engaged in a qualitative study grounded in narrative inquiry that placed the counterstories of music students in dialogue with the story of diversity and inclusion as told by their collegiate institution. Eight university music students who each self-identify as being from a marginalized group participated in conversations and ongoing dialogue with me. As this study was premised on promoting equity, participants collaborated in the writing and selection of their narratives. Placing the students’ stories and the institution’s story of equity side by side highlighted the misalignment between the institution’s espoused values and the students’ experiences. The stories raised further questions, such as: How and when do students feel silenced or empowered to speak? What makes it possible for them to challenge an institution (or not)? How do students want faculty and administrators to engage with them? In what ways does their engagement in issues of equity and justice make them susceptible to risk, and what is the risk? Through narrative inquiry, I contribute a complex and nuanced understanding of how one institution, including its school of music, perpetuates oppressive practices, opening space for students who live these experiences to lead the interrogation of—and resistance within—this and similar places.