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This chapter explores creative drawing mediums in research practice and education, through speculative drawing methods, and the use of temporal mediums such as film, animation, and augmented reality [AR] to move outside entrenched perspectives of communicating towards more inclusive storytelling narratives. Architectural representation mediums provide means of conveying rich layers of information, having evolved through cultural influences and technologies with their origins in Western world views. However, these methods of drawing are limited in how they convey multiple and diverse views or social understandings, ultimately delivering static representations. The student and staff approaches discussed in this chapter demonstrate approaches that recalibrate from a singular, designer-led perspective to one that is multivalent, considering and engaging other stakeholders in the negotiations and conversations of the spaces in our built environments. Through making architectural communication more accessible and inclusive of diverse audiences and voices, alternative world views can be both enabled and facilitated.

Chama microfinance models continue to be a safety net for many rural women in Kenya; however, their financial literacy remains largely unexplored. This study sought to explore the financial literacy of women entrepreneurs who are also members of Chama groups in rural Western Kenya, examine the specific indigenous practices and values that educators could draw upon to support and enhance the teaching of financial literacy to women, and also highlight the potential outcome of integrating indigenous knowledge and pedagogies to financial literacy. The study adopted critical participatory action research and African womanism methodology to centre learning on the experiences of rural Chama women. Based on in-depth interviews of six women in Western Kenya, the study found that the women's financial literacy can be explained and demonstrated through their relationships, connections and identity. On specific indigenous practices and methods the study found community engagement, centred learning and discovery learning, as relevant ways of engaging with the women. Integrating values, practices, and methods to inquire about the financial literacy from the Chama women's perspective cultivated an environment that encouraged mutual respect, sharing, participation and learning. Within the context of the findings, the study suggests that it is best to understand the women's financial literacy from their perspective. This study also contributes to knowledge on critical participatory action research and financial literacy from an Africana womanist perspective.

Indigenous and racialized people have suffered multifaceted dispossession as a result of ongoing and historical violence by the Canadian state. Most greatly affected are Indigenous gender-queer and nonbinary people, who have been erased by law and policy and are targets of violence; Indigenous women, who are targeted by gender discrimination and violence; and Indigenous children, who continue to be removed from their communities. Nonwhite or racialized migrants to Canada are victims of the same colonial project, which relies on the slavery of Black and Brown bodies and Orientalist constructions that portray the West as “superior” in relation to the “barbaric” East. This dispossession, oppression, and violence are met by a constellation of local and global approaches to resist, heal, and create Fearless futures for Indigenous and racialized people.

Through collaborative storytelling, this chapter centers a radical project focused on resistance to gender violence, reconnection to land and body, Indigenous and settler solidarity, storytelling and witnessing, and healing through art. These efforts, including multiple community workshops and mural projects with Indigenous and racialized women, as well as queer and two-spirit people and youth, have recentered Indigenous healing and medicine, promoted intergenerational teachings, fostered intercommunity relationship building and solidarities through stories and witnessing, reconnected disconnected Indigenous peoples (both local and settler) to their bodies, lands, and communities, and unsettled colonial mentalities on gender and Indigeneity publicly and privately. This project was a collaboration between The Fearless Collective, based in South Asia, the Innovative Young Indigenous Leaders Symposium, based in British Columbia, Canada, and research from the School of Child and Youth Care, University of Victoria, British Columbia.

This chapter aims to examine the ways in which gender has featured in Hong Kong’s prison system from its colonial origins to its contemporary form as a politically autonomous region of China. We conclude with a discussion on the reasons for these recent trends of imprisonment.

We draw from the concepts of patriarchy and colonialism to examine how gender has operated and shaped Hong Kong’s prison system. Our analysis is based on historical and contemporary government reports and other documents and secondary data.

Similar to other locales around the world, Hong Kong’s prison system was designed for and by men in its early colonial days, as expected given that most prisoners were male. Although a few prison administrators attempted to provide some programs for women and voiced concern over the conditions of women’s imprisonment to colonial authorities during the latter part of the 1800s, it was not until the 1930s that the first female prison was established. Since then, Hong Kong prison authorities have faced the challenge of a phenomenal and rapid growth in women’s imprisonment, which resulted in a historical reversal of shifting male prisoners to alternate accommodation to make room for their female counterparts.

This study is among the few which have examined how gender operates in the context of imprisonment in a colonial and postcolonial context. This chapter does this by examining how colonial authorities managed competing political debates about the purpose of punishment and cultural understandings of race and difference, and the limited recognition of gender and difference. It also examines how, in postcolonial Hong Kong, authorities have placed gender center stage and the reasons for this in coping and dealing with the growth in women’s imprisonment.