Looking Back: A Granddaughter's Quest for Redemption and Understanding

On December 7th, 1941 Japan attacked Pearl Harbor in Hawaii. This event signaled the beginning of America's involvement in World War II. It also signaled the beginning of a change of life for the Japanese living in the United States. Following the attack, 120,000 persons of Japanese ancestry were placed in ten internment camps across the United States. Two-thirds of those interned were American citizens, including my grandmother. The fact that these American citizens were treated as prisoners in their own country had a devastating effect on the relationships of those interned and the generations of Japanese Americans that followed. This essay recounts my grandma's experience and explores how her internment changed her life and the lives of her descendants.

Struggling, Coping, And Thriving: Sense-Making In Stepfamily Couples' Narratives About Coparenting

The term coparenting implies a bioparental dyad that often excludes the stepparent's role in sharing parenting across joint-custody households. Focusing solely on this dyad also precludes gaining an understanding of how stepfamily couples manage together the communication and sharing of parental responsibilities with the parent(s) in the shared children's other home. In a departure from this bioparental dyad-focused approach, this study locates the stepfamily couple at the center of an inquiry into managing coparenting across households. This mixed methods design study included in-depth interviews of 32 stepfamily couples whose narratives about coparenting were analyzed using grounded theory methods. Forty-one percent of stepparents engage in direct coparenting communication, sometimes manifested as the coactive approach identified in this study. Stepfamily couples also involve the stepparent indirectly in coparenting communication, through the conferred and consultative approaches. As well, the couples' narratives about coparenting identify them as either united, where they share the experience, or divided, where coparenting is reserved exclusively for the bioparent to manage. The stepfamily couples' narratives about significant coparenting experiences revealed that they experience and make sense of coparenting as 1) struggling, 2) coping, or 3) thriving. No significant relationship was found between marital satisfaction and experiencing coparenting as strugglers, copers or thrivers. Grounded theory analysis of these narratives also reflects the four dichotomous dimensions of 1) regard-disregard, 2) decency-duplicity, 3) facilitation-interference, and 4) accommodation-inflexibility. Significant incidents located along these dimensions contribute to the stepfamily couples' identification as struggling, coping, or thriving in coparenting. Experiences on the extreme ends of the dichotomous dimensions generate positive and negative turning points for the coparenting interactions and relationships. As well, experiences on the negative end of the dimensional poles can present challenges for the stepfamily couples. Finally, a synthesis of the findings related to the dichotomous dimensions generates a theory of shared parenting values expectancy.

Sense-Making Bodies: Feminist Materiality and Phenomenology in Constructive Body Theologies

Constructive body theology provides an ethical commitment to and a set of analytical principles for understanding bodily experience. If we insist upon the theological value of embodied experience, how can we give an adequate account of it? Are feminist appeals to the senses useful in developing theological truth claims based in embodied experiences? Feminist theologies which explicitly seek to overcome body/mind dualisms often reinscribe them when they neglect to attend to perception as a critical element of bodily experience. Phenomenological analyses of perception (such as suggested by Merleau-Ponty) strengthen and refine our conception of embodiment. Grounding constructive theology in experience requires understanding experience as bodily perceptual orientation, as perceptual bodily and cultural acts involved in socially and historically situated contextual meaning-making processes. This shift expands phenomenological concepts such as intentionality and habit, and allows for a comparative investigation of historical and cultural differences in embodied experiences through examples found in sensory anthropology. Body theology, framed as principles, strengthens theological projects (such as those by Carter Heyward and Marcella Althaus-Reid, as well as new constructive possibilities) through opening dialogical avenues of exploration into embodied being in the world. Body theology principles help us conceive of and address how our bodily experiencing--our feeling, tasting, hearing, imaging, remembering and other sensory knowledge --comes to matter in our lives, especially where oppressive forces viscerally affect embodied life.

Don’t Let Me Down: An Autoethnography of an Urban Teacher

Students in urban schools who are negatively impacted need stability and continuity the most. However, at least half of new teachers leave their profession within five years. In order for this situation to change, support is needed for new teachers and encouragement is needed for experienced teachers. The purpose of the study is to offer a first-hand description of factors that affect the profession of teaching and especially teachers who may be wondering how to stay in teaching for more than five years. Veteran teachers gain the opportunity to reflect, validate, and (probably) celebrate their own journey through this profession. This autoethnography uses my experience of a 29-year veteran teacher, who started with an alternative teaching license, to mirror what researchers have identified as key factors for sustainability and how they affected my continued commitment to teaching in urban schools. The following questions framed the study: 1. Why did I choose teaching as a career? 2. What supportive factors contributed to my decision to continue teaching in an urban school rather than leave the profession? 3. What internal and external struggles have I encountered in teaching and what strategies did I use to overcome them? 4. What beliefs and experiences led to my steadfast commitment to teaching in an urban setting? 5. How do I define success as an urban teacher? 6. What are the implications of my story for urban education? This autoethnography involves data collection and in-depth analysis of documents and artifacts that were generated during my teaching career as an urban educator. These documents and artifacts come from both internal and external sources. The study’s implications reach beyond teachers and include two sub-groups: teacher education programs and school administrators. The implication for teachers is the importance of a two-fold support system in order to thrive: first teachers need spiritual support and second they need to surround themselves with likeminded teachers. The implications for teacher education programs include making pre-service teachers aware of the realities of urban settings and provide them with resources, which could help overcome the attrition rate. Additionally, pre-service teachers need to know how to form credible relationships with their students. This study also reveals the important role that school principals play in the success of their teachers. First, principals are responsible for creating a positive school climate that promotes a professional learning community. Second, they need to establish relational trust in their building. Third, they need to nourish their staff both physically and emotionally. Finally, the implications of autoethnography for teachers and researchers are also discussed.