This project explores the function of art pedagogy as a tool for social justice, especially for youth. As a student pursuing the study of both education and social justice, the experience I've had in my life with art is hugely connected with these themes. In this exploratory project, I examined different creative youth development programs through the perspectives of art educators, exploring how, pedagogically, they contribute to the formation of social justice in the communities and students they serve through the teaching and creation of art. I began with the research question, how do different creative youth development contribute to social justice in the communities and students they serve using art as a pedagogical approach? My goal in asking this question was to develop a picture of the art pedagogies employed in these programs, and their relation to the broader topic of social justice. Then, after reviewing the literature related to this topic, which is outlined in the next section, I identified three components of social justice related to art education: self expression, cultural identity exploration, and critical engagement. All of these concepts emerged time and time again when reviewing literature about art education and youth, and also art and social justice. Focusing on these concepts, I explored the question of how these components of social justice are explored in particular creative youth development programs. My goal in asking these questions is to develop a picture of the art pedagogies employed in these programs, and their relation to the broader topic of social justice. In order to ask these questions, it was important I access the art educators behind art programs whose impact is connected to art and social justice. Through their perspectives, I was able to gain incite about the design, implementation, and outcomes of art pedagogy. I found that these programs, in employing art pedagogies, were powerful tools in helping youth connect to themselves and their communities, aiding in the production of social justice.

Having a child with special needs can be overwhelming, emotionally draining and extremely stressful for parents and their family members. Research identifies the support systems families need in order to have quality-of-life. The current study uses mixed methods to evaluate the degree to which parents and other primary caregivers in Arizona view the educational and health related services that their child with special needs and/or other health impairments received when they entered kindergarten. It evaluated the degree to which the caregivers themselves perceived the support/services that they received in order to access quality of life for themselves, their child with special needs and other family members. Finally, the research identified reoccurring themes to better understand the intricacies involved within these support systems/services that promoted or hindered positive family and child outcomes.

This ethnography follows mobile trajectories on roads in Nairobi to investigate how the transformation of transport infrastructure has affected people’s everyday mobility. I follow diverse mobile actors, including pedestrians, handcart (mkokoteni) workers, and minibus (matatu) operators, whose practices and ideas of moving are central to understand the city’s ordinary mobility. I also situate their everyday ways of moving in the rules, plans and ideas of regulators, such as government officials, engineers and international experts, who focus on decongesting roads and attempt to reshape Nairobi’s better urban mobility. Despite official and popular aspirations for building new roads and other public transport infrastructure, I argue that many mobile actors still pursue and struggle with preexisting and non-motorized means and notions of moving that are not reflected in the promise of and plans for better mobility. This ethnography also reveals how certain important forms of ordinary mobility have been socially marginalized. It explores what kinds of difficulties are created when the infrastructural blueprints of road “experts” and the notions that politicians promote about a new urban African mobility fail to match the reality of everyday road use by the great majority of Nairobi residents. By employing mobile participant observation of the practices of moving, this study also finds important ethnographic implications and suggestions for the study of mobile subjects in an African city where old and new forms of mobility collide.

The purposes of this study were (1) to examine the direct and indirect effect of school-level testing policies on reading achievement though changes in amount and types of reading instruction, (2) to investigate the reading trajectories moderated by school-level testing policies longitudinally, and (3) to examine the relationship between testing policies and the achievement gap by exploring whether certain student characteristics moderate the relationship between testing policy and reading achievement, using Early Childhood Longitudinal Study Kindergarten (ECLS-K) Cohort of 2010-2011 data. Findings from a multilevel full structural mediation model suggest that school-level frequency of state/local standardized tests had an indirect effect on student reading achievement through changes in both amount and the types of instruction at the school-level (cross-sectional fall kindergarten sample =12,241 children nested in 1,067 kindergarten classes). The findings from a three-level growth models indicated only children of Asian background and children from high socio-economic backgrounds who had frequent standardized tests in kindergarten accelerated in their monthly reading growth, whereas other children (e.g., low SES, non-Asian children) did not show any changes in the rate of the reading growth (longitudinal sample from fall of kindergarten to spring of first grade = 7,392 children nested in 744 kindergartens). The findings from the current study suggest that testing policy is not an effective means to reduce the achievement gap of children from disadvantaged family backgrounds, underperforming children or that children from low socieo-economic backgrounds. These children did not seem to benefit from frequent standardized tests longitudinally. Implications for supporting school assessment practices and instruction are discussed.

Privilege is unearned advantages, access, and power reserved for a select group of people. Those that benefit from privilege manifest their power consciously and sub-consciously so as to maintain their exclusive control of the opportunities privilege affords them. The reach and power of one’s privilege rises and falls as the different social identities that one possesses intersect. Ultimately, if a society built on justice and equity is to be achieved, those with privilege must take tangible steps to acknowledge their privilege and work to end the unequal advantages and oppression that are created in order to perpetuate privilege. This thesis unpacks privilege through an autoethnographic examination of the author’s history. Through the use of creative nonfiction, personal stories become launching points to explore characteristics of privilege manifest in the author’s life which are emblematic of larger social groups that share many of the author’s social identities. The following characteristics of privilege are explored: merit, oppression, normalization, economic value, neutrality, blindness, and silence.

These are unprecedented times. Like never before, humans, having separated themselves from the web of life through the skillful use of their opposable thumbs, have invented the means of extinction and have systematized it for the benefit of the few at the expense of all else. Yet humans are also designing fixes and alternatives that will soon overcome the straight line trajectory to ugliness and loss that the current order would lead the rest of humanity through. The works in this dissertation are connected by two themes: (1) those humans who happen to be closely connected to the lands, waters and wildlife, through millennia of adaptation and inventive association, have a great deal to share with the rest, who, through history have become distanced from the lands and waters and wildlife they came from; and (2) as the inheritors of all the insults that the current disrespectful and wasteful system is heaping upon all true sensibilities, young people, who are Indigenous, and who are the critical generation for biocultural survival, have an immense role to play - for their cultures, and for all of the rest. The survivance of autochthonous culture through intergenerational conduct of cultural practice and spirituality is profoundly affected by fundamental physical factors of resilience related to food, water, and energy security, and the intergenerational participation of youth. So this work is not so much an indictment of the system as it is an attempt to reveal at least two ways that the work of these young Indigenous people can be expedited: through the transformation of their education so that more of their time as youths is spent focusing on the wonderful attributes of their cultural associations with the lands, waters, and wildlife; and through the creation of a self-sustaining youth owned and operated enterprise that provides needed services to communities so they can adapt to and mitigate the increasingly variable, unpredictable, and dangerous effects and impacts of global heating and climate disruption.

In order to examine the concept of Pueblo Indian epistemology and its relevance to western science, one must first come to some understanding about Pueblo Indian worldviews and related philosophies. This requires an analysis of the fundamental principles, perspectives, and practices that frame Pueblo values. Describing a Pueblo Indian worldview and compartmentalizing its philosophies according to western definitions of axiology, ontology, epistemology, and pedagogy is problematic because Pueblo ideas and values are very fluid and in dynamic relationship with one another. This dissertation will frame a Pueblo Indian epistemology by providing examples of how it is used to guide knowledge production and understandings. Using the Community-Based Education program (CBE), at the Santa Fe Indian School in Santa Fe, New Mexico, I will demonstrate how this unique epistemology guides the CBE philosophy by creating meaningful hands-on learning opportunities for students. What sets this program apart from typical formal schooling classes in schools in the United States is that the local Pueblo communities define the curriculum for students. Their participation in curriculum design in the CBE process enables students to participate in seeking solutions to critical issues that threaten their Pueblos in the areas of environment and agriculture. This program also supports the larger agenda of promoting educational sovereignty at the Santa Fe Indian School by giving the Pueblo tribes more control over what and how their students learn about issues within their communities. Through the community-based agriculture and environmental science programs, students study current issues and trends within local Pueblo Indian communities. In two linked classes: Agriscience and Native American Agricultural Issues, students work with community farms and individual farmers to provide viable services such as soil testing, seed germination tests, and gathering research for upcoming agriculture projects. The policies of the governing body of Santa Fe Indian School mandate the use of CBE methods throughout all core classes. There are steps that need to be taken to ensure that the CBE model is applied and supported throughout the school.

The advertising industry plays a crucial role in how ideals and norms are established in United States society. Recent work is revealing the negative impact advertisements can have on self-esteem and self-image, especially for women. Unrealistic body-types, often created through photo editing, continue to contribute to eating and emotional disorders. Such fabricated ideals hinder the progress of social and economic justice for women. This exploratory study investigates whether images of women in traditionally male-dominated roles can weaken sexist attitudes and whether less sexism and highly sexist groups differ in image processing. Participants who scored high or low on the Ambivalent Sexism Inventory were exposed to a set of images of females in the female-dominated occupation of waitress and females in the male-dominated occupation of construction while measuring their neural activity using EEG. Participants complete the Ambivalent Sexism Inventory before and after the experiment. P3 oddball effects are measured for each participant with the hypothesis that the High Sexism group will view female construction workers with a higher oddball effect than the low sexism group. With 38 participants, there is a significant difference between the groups with individuals scoring low on the ASI showing a greater difference between the waitress and construction worker images compared to individuals scoring high on the ASI. Further, exposure to these images did not significantly reduce ASI scores in either group.

This dissertation explores the notion of Pueblo community engagement at multiple levels, from the communities’ role in engaging its members, the individual’s responsibility in engaging with the community, both the community and individual’s engagement relationship with external forces, and the movement towards new engagement as it relates to youth and community. This research recognizes both the existing and the changing nature of engagement in our Pueblo communities. Because the core value of contribution is critical to being a participant in community, both participants and communities need to think of what needs to be done to strengthen Pueblo community engagement , for community and for youth. On the community side, this dissertation examines past community programs impact to the social structures of Pueblo communities and highlights a couple of new strategies to incorporate community voice in programming efforts. In addition, this dissertation explores youth contribution to community. The notions of community recognizing and being receptive to new ideas for youth engagement and of instilling their sense of community in youth is critical to the ‘new engagement’ paradigm. This dissertation proposes that one strategy is to incorporate youth in the governance structures of community through innovative programming with the ultimate goal of instilling in youth the feeling that they belong to their community.

Tewa Women United (TWU) is a Native women-founded, centered and run organization located in northern New Mexico, in the original boundaries of the Tewa homelands. TWU is the only independent Native women’s non-profit organization providing direct services, advocacy and prevention services in the Pojoaque-Española Valley area within Northern Santa Fe and Rio Arriba Counties. TWU believes in building beloved families and communities to end all forms of violence against women, girls and Mother Earth and have been working for the past 25 years toward fulfillment of this vision. This dissertation, including a journal article, book chapter, and policy red paper, looks at what happens when Pueblo/ Tewa women become active agents in resistance to the Colonial-White Supremacist Capitalist Scientist Patriarchy. In these distinct dissertation pieces, I examine how TWU has developed a theory of Opide (pronounced Oh-Peh-dee) and Research Methodology to design and implement culturally responsive programs and projects which support ending violence against Pueblo/ Tewa women, girls and Mother Earth. In this instance looking at a campaign and project that Tewa Women United has developed: The Protect Those Most Vulnerable Campaign under the Environmental Justice and Health Program and A’gin Healthy Sexuality and Body Sovereignty project under the Women’s Leadership and Economic Freedom Program. Opide means braiding and weaving together, it is a theory of practice to action.