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This study sets out to answer the questions: who were the Indigenous people in the Santa Cruz region and how did they survive through the nineteenth century? Between 1770 and 1900, I argue, the linguistically and culturally diverse Ohlone and Yokuts tribes adapted to and expressed themselves politically and culturally over three distinct types of colonial encounters involving Spain, Mexico, and the U.S. They persevered through a variety of strategies developed through social, political, economic, and kinship networks that tied together Indigenous tribes, families, and individuals throughout the greater Bay Area. Survival tactics included organized attacks on the mission, the assassination of an abusive padre, flights of fugitives, poisonings, and arson. In some cases, strategies included collaboration with certain padres, tracking down of fugitives, service, labor, or musical performance. Indigenous politics informed each of these choices, as Indigenous individuals and families made decisions of vital importance within a context of immense loss and violent disruption. This project examines Indigenous survival and persistence through different colonial circumstances. The dissertation begins with a look at local Indigenous landscape and the tribes that lived in the coastal mountain range and continues to explore the establishment of Mission Santa Cruz, relocation of local Indigenous tribes, and the Quiroste led attack on the new establishment (chapter 1). Between 1798 and 1810, the mission population expanded to include Mutsun speaking tribes and families from the east, forming new social, economic, political, and kinship relations (chapter 2). In 1812, a recently arrived female Spiritual leader collaborated with a local kinship network to orchestrate the assassination of the sadistic Padre Quintana (chapter 3). Newly arrived Yokuts filled the leadership vacuum after the arrest of these conspirators, during a time of transition into Mexican political rule (chapter 4). Surviving Indigenous families expanded onto small plots of adjacent lands in the years following secularization in 1834 (chapter 5). In the American era after 1850, families struggled to survive despite genocidal policies and demographic eclipse. Throughout, Indigenous peoples relied on community and networks, drew on spiritual and cultural practices, and fought back to persevere through over a century of violent disruption.

Scholars have done extensive work to assess opinion on the performance of their local public schools, their support for expanding school choice, and their view on the role education plays in ensuring success later in life. Research has indicated that parents are generally more supportive of their local public schools than the national educational system and that they are personally conflicted between their political views of school choice and of transferring their own children from their local public school to a charter or private school. Furthermore, while school choice is generally favored (depending on the program's structure), respondents in polls have pointed to other means of improving public schools other than expanding school choice. While many respondents now believe that the federal government should be more active in improving education, public opinion on pre-existing efforts to do so is split and can have problematic methodology. Finally, education has been perceived by many to be an important factor towards having a successful career. However, Martin argues that surveys should focus more on the relationship between parents' views on their local schools, the national education system, and the impact of their child's education on their future to their opinion on expanding school choice. These factors in public opinion on school choice are significant because they can indicate whether or not the federal government should be responsible for expanding (or limiting) school choice.

Abstract:Advocates of cosmopolitan ideals, to the extent that they engage with questions of institutional design, typically imagine replicating or refining existing, nation-state models of governance but on an international scale. This essay argues that cosmopolitan ethics need not go hand in hand with international government, and may be better served by a different approach. I explore the concept of degeneracy as a principle of institutional evaluation and design in international politics. Degeneracy is a characteristic of complex systems in which multiple components of the system offer overlapping (but not identical) functions, and is a key component in the robustness of such systems. Non-degenerate systems, by contrast, exhibit fragility in the face of adverse conditions. When applied to systems of governance, degeneracy commends polycentricity and allows for some evaluation of the robustness of different mechanisms and forms of polycentric governance. Cosmopolitan ideals are better served by providing alternatives to existing forms of governance than by building on them. I consider some concrete policy applications of this idea, focusing on immigration and intellectual property.