Ph.D., Antioch University, 2023, Antioch New England: Marriage and Family Therapy

A family is a relational system that shapes a child's development, and it is well-established that parenting directly exasperates or reduces a child's internal and external behaviors (Foran et al., 2020; Rikuya & Toshiki, 2018). Parents are influential figures during childhood and adolescence and play a key role in their children's development (Baumrind, 1978; Maccoby & Martin, 1983). Therefore, it is of great concern that developmental challenges in children and adolescents in the U.S. continue to increase. The Centers for Disease Control (2019) confirms adolescent mental health and suicide variable trends in the U.S. continued to increase significantly between 2009 and 2019. There is cogent evidence that suggests a parent's experience of being parented themselves influences their parenting style (Van IJzendoorn, 1992; Belsky et al., 2009). Therefore, a better understanding of how to help parents improve parenting behavior and transform intergenerational transmission negative parenting behavior is important in the hope that parent interventions may have benefit across generations. Researchers have called for further study of the moderating variables that explain the ongoing and continuous transmission of parenting behaviors (Conger et al., 2009). Accordingly, this quantitative research aims to understand whether parents' levels of secular spirituality improve parenting behaviors and mitigate harmful intergenerational parenting. The Spirituality Questionnaire (Singh & Makkar, 2015) was used to measure parents secular spirituality the Parenting Styles & Dimensions Questionnaire-Short Version (Robinson et al., 1995) was used to measure parenting behavior. Of the 177 participants who completed the online self-report questionnaire, the data supports the hypothesis that a significant relationship exists between parents' spirituality levels and parenting behavior, as well as change between generation. Multiple steps of data analysis comparing group differences in parents' (open full item for complete abstract)

Committee: Kevin Lyness Ph.D (Committee Chair); Lucille Byno Ph.D (Committee Member); Bryson Greaves Ph.D (Committee Member) Subjects: Families and Family Life; Personal Relationships; Psychology; Social Research

Master of Arts, The Ohio State University, 2022, Bioethics

Abortion is a highly contested issue within the moral world, in part due to the inability to universally define an embryo or fetus, and the critical question of when life or personhood truly begins. Using the secular framework presented by Tristam Engelhardt, this essay will emphasize the value of a content-less procedural ethic in the face of moral pluralism, especially when considering the abortion debate and the maternal-fetal relationship. Critical to this analysis is the discussion of personhood and autonomy. Within the overarching secular ethic, persons are identified as such by their ability to consent; persons must be able to give or withhold permission. In the maternal-fetal relationship, then, the pregnant woman is the actual person and the fetus has no definite personhood unless the mother grants it a moral status. Within content-full moralities, individuals can define personhood further. This essay will examine different perceptions of personhood, including the Catholic Church and secular attempts to rationalize which qualities make a human being a person. However, all that must be accepted among content-full moralities is the principle of permission via the consent of persons; anything else will be morally ambiguous. Therefore, abortion is morally permissible within the secular moral framework if the pregnant person consents to the procedure.

Committee: Matthew Vest (Advisor); Courtney Thiele (Committee Member); Ryan Nash (Committee Member) Subjects: Ethics; Religion

Master of Arts, The Ohio State University, 2022, Bioethics

This project is a critique of the concept of consensus and its relation to secular moral reasoning. Proponents of public deliberation argue that achieving consensus is crucial to informing moral norms in secular pluralist societies. Without a transcendental basis for morality, ascribing authority to moral norms requires a process of deliberation. Many bioethicists are concerned with formulating ways to ensure discourse is tolerant, non-coercive, mutually respectful, and grounded in intersubjective understanding. The problem is that secular discourse is fraught with varying conceptions of human rights, ethical principles, and what constitutes a morally authoritative consensus. Bioethicists acknowledge the tyranny of the majority problem, but secularism lacks a sufficient rationale to identify when a majority is wrong. Since competing visions of the good comprise bioethics and consensus does not necessarily indicate moral truth, moral uncertainty is the logical result of secular pluralism. Some moral scientists argue that science can inform moral norms, but a careful reading of their work suggests that what is being espoused is moral nihilism. From determinism to deep pragmatism, many scientists are inadvertently supporting a view of reality that obliterates the possibility of values. In secular pluralist societies, consensus is required to establish basic norms, but no account of consensus can indicate when moral truth is known. Consensus is necessary to fulfill the visions of moral scientists, but such scientists implicitly endorse nihilism. What secularists are discovering – by their own reasoning – is that moral truth is elusive, science cannot inform human values, and bioethical dilemmas are incapable of being resolved. The conclusion to this project offers an Engelhardtian solution. Not only is the principle of permission the only viable basis for secular pluralism – the principle coincides with moral scientists' own account of human nature.

Committee: Matthew Vest (Advisor); Ryan Nash (Committee Member); Ashley Fernandes (Committee Member) Subjects: Ethics; Philosophy; Philosophy of Science

Doctor of Philosophy, The Ohio State University, 2020, English

This dissertation challenges the standard narrative of nineteenth-century literary secularization by attending to British texts that engage liturgy and ritual. According to once standard accounts of secularization, the development of modernity—the rise of the natural sciences, the spread of market economies, and so forth—necessarily entails the decline and eventual demise of religion. Until recently, many readings of Romantic and Victorian literature have assumed this trajectory of progressive secularization. However, for the last twenty years, scholarship from a variety of disciplines—history, sociology, anthropology, philosophy, and theology—has complicated and often rejected the notion that modernization brings about the death of faith. Such scholarship frequently observes how the concept of religion itself—especially when construed as private belief in supernatural ideas—is a construction of early modern Europe and is born simultaneously with the notion of the secular as the sphere of public reason. Drawing on these recent revisions of secularization theory, I ask why—in a so-called age of doubt—many nineteenth-century writers of various confessional stances nevertheless become fascinated by liturgy and ritual. Rather than simply accept the picture of religion as primarily an interior, otherworldly phenomenon, these writers, I argue, turn to liturgy to enflesh faith—that is, to resist modernity's characteristic bifurcations of natural/supernatural, body/soul, reason/faith, and so on. At once spiritual and material, liturgy incarnates unseen realities in concrete forms—bread, wine, water, the architectural arrangement of churches and temples, and the temporal patterns of ritual calendars. Romantic and Victorian writers deploy this incarnational power for a host of reasons: to reinvest the natural world and material objects with spiritual meaning, to reimagine the human person as porous and malleable rather than as closed and mechanical, to question the homoge (open full item for complete abstract)

Committee: Clare Simmons (Advisor); David Riede (Committee Member); Amanpal Garcha (Committee Member); Norman Jones (Committee Member) Subjects: British and Irish Literature; Literature; Religion; Theology

Doctor of Philosophy, The Ohio State University, 2020, Comparative Studies

Fan communities, once considered marginal, have become an object of study across many academic disciplines. While considerable energy has been devoted to studying fans' creative works, little work has attended to religiosity in fandom, beyond superficial comparisons of fan behaviors to religious ones. As yet, no one has produced an analysis of this relationship addressing the complexity of a subculture that behaves religiously (by any academic understanding) but does not usually identify itself as religious. This dissertation examines the religious nature of fan practices as seen in pilgrimages related to the mega- franchises Harry Potter, Doctor Who, and Sherlock. The aim is not merely to demonstrate that these pilgrimages are religious, but also to explicate how religiosity works in such non-traditional contexts--that is, through pilgrimages in commercial and ordinary spaces that make no claim to transcendent authority. This analysis questions assumptions about what makes a shrine a shrine, a community religious, or a narrative or ritual an expression of values and belief. This research examines seven fan pilgrimage sites using ethnographic data, including participant observation, surveys, and interviews. Sites include the Wizarding World of Harry Potter in Orlando, FL; the Warner Bros. Studio Tour London: The Making of Harry Potter; Platform 9 3/4 at King's Cross Station in London, UK; filming locations and sites that inspired the Harry Potter movies in Oxford, UK; the Doctor Who Experience, Cardiff, UK; Ianto's Shrine, Cardiff, UK; and the memorial to Sherlock Holmes at St Bartholomew's Hospital, London, UK. Analysis focuses on three themes: creation of sacred space, imagined community, and emergences of belief in ritual and other actions common to fan pilgrimage and traditional religious pilgrimage. Drawing on studies of religion and popular culture, folk belief, fan culture, and narrative theory, this interdisciplinary investigation of fan pilgrimages adv (open full item for complete abstract)

Committee: Hugh B. Urban (Advisor); Katherine Borland (Committee Member); Merrill Kaplan (Committee Member); Isaac Weiner (Committee Member); Ross P. Garner (Committee Member) Subjects: Folklore; Mass Media; Religion

Doctor of Philosophy, Case Western Reserve University, 2017, Astronomy

In this dissertation, I present a series of studies on the low surface brightness outskirts of galaxies, which contain a record of tidal interactions and secular evolution processes. Each study utilized new deep imaging from the Burrell Schmidt Telescope in either broadband filters or narrow-band filters targeting Halpha emission. Regarding tidal interactions, I present a study of the M96 Group (or Leo I Group), as well as deep imaging of the interacting pair M51. I find that the M96 Group's intragroup light (IGL) consists of only three faint linear streams. I find no stellar counterpart to the group's H I ring, unusual if it were collisional in origin, and few signs of interaction among its four most massive members, implying a very calm tidal history. In M51, I discover several extremely diffuse plumes of starlight, yet find no stellar counterpart to its H I tail. Additionally, I measure red (B - V ~ 0.8) colors in all of its most extended tidal features, implying dominantly old populations and thus a lack of interaction-induced extended star formation. Regarding secular evolution, I conduct a detailed photometric study of three nearby galaxies' outer disks. Each outer disk lacks both ongoing star formation and the spiral structure necessary to migrate stars from the inner disk, hence it is unclear how these red outer disks formed. Finally, I conduct a study of the H II regions and diffuse ionized gas (DIG) throughout the M101 Group, to determine whether star formation in low density environments occupies a distinct physical regime from its high density counterpart. I find that the distribution of Halpha/FUV flux ratios (a tracer of the initial mass function, IMF) is constant among all H II region populations throughout the group. Also, the Halpha/FUV ratio in the DIG appears tied only to the local intensity of star formation, leaving little room for changing star formation physics. In total, this dissertation shows that tidal interactions in low-density (open full item for complete abstract)

Committee: J. Christopher Mihos (Advisor); Paul Harding (Committee Member); Stacy McGaugh (Committee Member); Heather Morrison (Committee Member); Steven Hauck Jr. (Committee Member) Subjects: Astronomy

MA, Kent State University, 2017, College of Arts and Sciences / Department of Philosophy

I explore certain acute and timely tensions between contemporary, postmodern philosophy and the popular status of religious tradition. Such tensions appear to draw much of their strength from two prominent sources: Nietzsche's announcement of the death of the transcendent God, and Heidegger's rejection of absolutist metaphysics. The problem is that if the transcendent God has become superfluous to thought, and the treatment of the absolute metaphysical nature of things has become taboo, then the special status of religious claims as revealed, absolute truths of a transcendent Being, and of the natures of the world and humanity, has been seriously called into question. I will show that a consideration of two particular religious thinkers – Martin Buber and Ralph Waldo Emerson – will equip us with a sophisticated response in the current philosophical environment of postmodernity, and provide us with the resources to construct a nuanced religious narrative of creation, sin, and salvation within the broader contexts of metaphysical immanence, epistemological intertwining, and ethical instrumentalization that has followed in the de-absolutizing path laid by, among others, Nietzsche and Heidegger. Through an examination of the dialogical relations between persons described by Buber, and the relations of discipline between persons and the world described by Emerson, we will be able to resurrect a sense of immanent, non-absolute religious practice in the era of postmodernity, after the death of the transcendent God and the end of absolutist metaphysics.

Committee: Frank Ryan (Advisor) Subjects: Philosophy

PHD, Kent State University, 2015, College of Education, Health and Human Services / School of Foundations, Leadership and Administration

LEWIS, JAMES R., Ph.D., December, 2015 Cultural Foundations in Education SPIRITUAL FITNESS AND RESILIENCE FORMATION THROUGH ARMY CHAPLAINS AND RELIGIOUS SUPPORT (237 pp.) Dissertation Advisor: Natasha Levinson, Ph.D. Catalyzed by my observations as a U.S. Army Chaplain dealing suicide in the military across the past decade, in this study, I explore and more clearly conceptualize social processes of spiritual fitness and resilience formation in a context of plurality. Guiding questions include: Why do some become suicidal through suffering, while others experience “post-traumatic growth” instead? And if this capacity is a product of resilience, how is such a resilience formed? My research through this interdisciplinary study of literatures of spiritual and social formation through education, has identified three facets of this formation process, entailing 1) socially formed 2) frameworks of meaning 3) that become resilient habitus and habits of mind only through habitual practice, often requiring broad social support, as opposed to being the individual processes often thought. I argue that the integrated components of religious and civic formation, once central to resilience formation through American public education, are now largely ineffective, and have yet to be effectively replaced. It is that process of formation, cultivation and reinforcement of a core of spiritual fitness in resilience which the research of this dissertation is intended to explore and develop. Potential legal ramifications when the language of spiritual fitness is used by public institutions such as the U.S. Army, are also addressed. Army Chaplains have effectively fostered pluralistic models of resilience formation and reinforcement through religious support since before the birth of the United States, uniquely equipping Chaplains as resources for intentional spiritual fitness and resilience formation in the pluralistic context.

Committee: Natasha Levinson (Advisor); McClelland Averil (Committee Member); Jeffrey Wattles (Committee Member) Subjects: American History; American Studies; Armed Forces; Behavioral Sciences; Clergy; Cognitive Psychology; Cognitive Therapy; Comparative; Continuing Education; Counseling Education; Curriculum Development; Education History; Education Philosophy; Educational Leadership; Educational Sociology; Ethics; Individual and Family Studies; Mental Health; Military Studies; Rehabilitation; Religion; Religious Education; Social Research; Spirituality

MA, Kent State University, 2015, College of Arts and Sciences / Department of Philosophy

My project is to establish a secularized concept of evil by filtering F.W.J. Schelling's philosophy through that of Martin Heidegger. Schelling's philosophy is essential to my project, because he seeks to claim a positive ontological status for evil, as do I. Schelling's evil, despite its religious context, is not mired in concepts of malformation, or even original sin, as is the evil of his predecessors. I offer Aristotle and Immanuel Kant as Schelling's key secular predecessors, in whose philosophies we find the beginnings of Schelling's free-will theodicy. Similarly, Schelling stands apart from modern theodicy—that is, from G.W. Leibniz, who coined the term “theodicy”—in three key ways: Schelling focuses on human beings, rather than on God; he embraces nature, rather than seeking to overcome it, which requires that he also embrace chaos; and he insists that evil has a positive ontological status, rather than a negative one. These departures show the influence of both Kant and Aristotle on Schelling's conception of evil. Over the course of this project, we will find that when we uncover evil's positive ontology and lay bare its actualization by humans, we ground an approach to evil suited to the political necessities of the twenty-first century. That is, we see that a proper philosophical understanding of evil necessarily calls us to a political address of the same. What the evils of the twentieth and twenty-first centuries have shown us, especially, is that a stronger, positive conception of evil enables us to assign accountability more effectively to those who commit evil acts. Hence, crafting a positive conception of evil outside of a theological framework will necessitate a moral framework. To that end, I engage the philosophies of Friedrich Nietzsche and Hannah Arendt in order to make clear the implications of an ontologically positive evil and draw conclusions regarding the best concept of evil for a contemporary context. My view is that the best concept of (open full item for complete abstract)

Committee: Gina Zavota PhD (Advisor); Kim Garchar PhD (Committee Member); Michael Byron PhD (Committee Member); Tammy Clewell PhD (Other) Subjects: Philosophy

Doctor of Philosophy, The Ohio State University, 2014, Germanic Languages and Literatures

Section One of the dissertation explicates the post-secular philosophical discourse between Jurgen Habermas and Charles Taylor, while Section Two analyzes contemporary German and American novels in which religious fundamentalism figures prominently. The genesis of Habermas' reflections on religion is shown within his overall philosophy, and is then compared and contrasted with Taylor's viewpoints. Their respective concepts of “translation” and “articulation” are extrapolated in an effort to highlight deficiencies in widely-held notions of the secular. The literary analysis of Fatah, Peters and Updike examines the way in which the authors aesthetically depict the dynamics of a religious-secular divide, thereby enhancing critical reflection on understandings of religion, secularism and their presumed or apparent dichotomy. Both the philosophical and literary discourses are guided by the fundamental question of how normativity arises-both within the individual subject and in social collectives.

Committee: Bernd Fischer (Advisor); May Mergenthaler (Committee Member); Robert Holub (Committee Member) Subjects: American Literature; Germanic Literature; Literature; Philosophy

M.M., University of Cincinnati, 2001, College-Conservatory of Music : Music (Theory Emphasis)

Johannes de Grocheio's Ars Musicae (ca. 1300) is an enigmatic treatise. He attempts to delineate all contemporaneous music practiced in and around Paris. The treatise is the earliest to include a formal discussion of secular music, in addition to composed and liturgical, in a systematic and pedagogical fashion. Moreover, addressing sociological functions of specific forms and genres is unique for his time. However, Grocheio's discussions of musical forms, genres, and conventional theoretical issues are frequently ambiguous. This study attempts to address the ambiguity. The liturgical portion has suffered much neglect as scholars have directed their attention to Grocheio's discussion of secular music. However, nearly one-third of Grocheio's treatise is devoted to liturgical music. Hence, this study explores the content, approach, and value of Grocheio's discussion of liturgical music. This information must be evaluated if holistic clarity regarding Ars Musicae is desired. Furthermore, this study provides new interpretations of the more familiar topics encountered in Grocheio research. I proceed by first summarizing and frequently reinterpreting the basic contents of the treatise and authorial background. This constitutes the first two chapters. The heart of the study investigates some ambiguous and previously unaddressed issues of terminology and concept: mode, measuring, the motet, and numeric systems. Though I pursue this goal throughout, the latter task constitutes Chapter 3 in its entirety. If one reads Grocheio's way of thinking, character, and work as a collective text, enlightened ideas surface regarding value embodied in academic interaction of late medieval Parisian culture. Grocheio's work reflects human intellect applied to the domain of music. Because of its approach, it presents a rare opportunity to have a glimpse of a distant and deceptively foreign past, a divide frequently underestimated. The diversity and complexity now thought to be characteristic (open full item for complete abstract)

Committee: Dr. Edward Nowacki (Advisor) Subjects: Music

MA, University of Cincinnati, 2004, Arts and Sciences : Sociology

Secularization theories have assumed religiosity will decline as a result of increasing educational attainment. However, secularization theories do not take into consideration educational attainment in religiously supportive environments, namely sectarian academic institutions. Also, as sectarian academic institutions foster religiously supportive cultures, it is possible scholars employed at such institutions are more likely to let their religious faith and beliefs influence their academic research. Using a number of statistical techniques, I illustrate that academics who attended sectarian undergraduate and graduate institutions are more religious than are academics who attended secular academic institutions. I also illustrate that academics who work at sectarian institutions are more religious than are academics who work at secular institutions. Finally, I illustrate that academics who work at sectarian institutions are more likely to let their religious faith influence their work than are academics who work at secular institutions.

Committee: Dr. Rhys Williams (Advisor) Subjects:

Doctor of Philosophy, The Ohio State University, 2003, Educational Policy and Leadership

This narrative study describes the faith dynamics of undergraduate students involved in the InterVarsity Christian Fellowship (IVCF) at a secular university. Nine students were interviewed using the Faith Development Interview—interview protocol developed by Moseley, Jarvis, and Fowler in 1993—and a Faith Experience Interview designed by the researcher of the current study. Analysis within the overlapping experiences of the IVCF and the university identified nine phenomena that influence epiphanies of faith. Three are evident within the IVCF context—affiliations of faith, mentors of faith, and choosing into faith. Inductive study, retreats, peer relationships, and staff advisers challenge and support students toward authenticity, commitment, and transformation of faith. Three of the nine phenomena are primarily evident within the university context—transition, encountering difference, and being set apart. The IVCF students were singled out both appropriately and inappropriately within classes, the peer culture of the university, and in interpersonal relationships. Lastly, three phenomena were evident in both contexts—studying faith, addressing questions related to faith, and making connections. Narratives of faith constructed for each participant highlight key findings of the research within the context of the individual stories and experiences. The findings are presented across the collective experiences and narratives of all participants. An emergent model of faith epiphanies within the IVCF on a secular university campus is presented. The findings indicate that the intersection of the two contexts within the lives of students influences faith. Characteristics of secular higher education offer valuable experiences for the formation of faith. The academy's potential for influencing faith formation may be enriched rather than stifled by its secular orientation. The IVCF ethos and processes were found to construct a “holding environment” that influences faith formati (open full item for complete abstract)

Committee: Robert Rodgers (Advisor) Subjects:

Master of Music (MM), Ohio University, 2008, Music Therapy (Fine Arts)

The purpose of this study was to identify the impact of live religious music versus live secular music on pre-wandering and wandering behaviors of persons diagnosed with dementia of the Alzheimers type. A pretest-posttest control group design with two dependent variables, pre-wandering and wandering behavior was used. The subjects (n = 18) were residents of four skilled nursing facilities who individually participated in five ten-minute music therapy sessions held on five consecutive days. Each subject was randomly selected to participate in either the experimental or control group. In the experimental group, subjects were engaged in music therapy interventions that utilized only religious music. In the control group, subjects were engaged in music therapy interventions utilizing only secular music. Pre-wandering data was collected by frequency count during each music therapy session. The Revised Algase Wandering Scale: Long-term Care Version was used to compare pretest and posttest wandering behavior for three different subscales: persistent walking, eloping behaviors and spatial disorientation. The Mann-Whitney non-parametric statistical test was applied to analyze whether the religious music or secular music had a greater impact on helping to reduce pre-wandering behaviors. The Wilcoxon Signed Ranks non-parametric statistical test was applied to analyze the differences in the pretest and posttest wandering behaviors on the unit. Analysis revealed no significant difference between religious and secular music in helping to reduce pre-wandering behaviors. However, analysis also revealed that music therapy, regardless of whether it involved religious or secular music, significantly reduced wandering behaviors on the nursing unit. Findings suggest that future research may be warranted to study and compare which music therapy interventions, when paired with religious or secular music, may be most effective at helping to decrease pre-wandering behaviors.

Committee: Anita Louise Steele PhD (Advisor) Subjects: Educational Psychology; Fine Arts; Music

Master of Music (MM), Bowling Green State University, 2012, Music History

Hector Berlioz (1803-1869) was commissioned by the French government in 1836 to compose a requiem mass for a state ceremony and to restore sacred music to a respected position in France. Berlioz envisioned a requiem that both continued the Roman Catholic requiem tradition and expanded it in context of the Romantic era and Kunstreligion. Berlioz conceived his Grande messe des morts (Requiem) as a “music drama,” in which the thirteenth-century Latin prose was used as secular poetry rather than an immutable sacred text. Berlioz's Requiem is not religious in strict theological terms but relates more closely to what Frank Heidlberger calls an artistic statement of his “secular moral philosophy.” Berlioz devised a first-person physiological narrative which presented the listener with a private emotional experience. He achieved this psychological journey, in part, through a Romantic interpretation: textual alterations, programmatic orchestration, and the innovative use of antiphonal brass orchestras. The text was freely edited and rearranged to produce a libretto-type program, which Edward Cone deems a “dramatic portrayal of an imaginary progress through this world and the next.” Berlioz enhanced his interpretation by shifting from the traditional third-person perspective to the first-person. This adjustment required minimal changes to the text but maximum changes for the listener, who experienced a personal journey focused on the individual. I present a detailed textual analysis to shed light upon how Berlioz's complex relationship with the Roman Catholic Church is reflected in the Requiem using the orchestration, scoring, structure, and literary connections to support my evidence. In what ways does Berlioz's Requiem reveal connections to his religious and political views? How is his artistic and psychological interpretation presented in the changes to the text? To understand Berlioz's conception of the text, I detail his experiences with the Church, childhood and adult l (open full item for complete abstract)

Committee: Arne Spohr (Advisor); Eftychia Papanikolaou (Committee Member) Subjects: Music

Doctor of Philosophy (Ph.D.), Bowling Green State University, 2011, English (Rhetoric and Writing)

With increasing awareness, digital media initiatives on a national level have permeated higher education. The permeation continues into the first year writing classroom. Neal Postman (1996) has argued that no one has taken up the call to implement new technologies with greater enthusiasm than the educator. Many writing educators believe that preparing students for the 21st century requires teaching students multiple technological literacies (Selber, 2004; New London Group, 2000) and bringing digital media into the classroom is one way to accomplish course goals while working with these literacies. In addition, research supports the use of digital media in the writing classroom and argues for capitalizing on student's native literacies, but little scholarship explores the ethical implications of digital media implementation. Simultaneously, the ethical turn in Writing Studies has developed a plethora of articles, books, and presentations on participant treatment, research ethics, and even ethical pedagogies, but again, little has attempted to bring together how we use digital media in our pedagogies with an explicitly ethical focus. One aspect of understanding these pedagogies is exploring how teachers and administrators come to view concerns as ethical, something that requires an investigation of worldview. This research seeks to merge these areas through case study methods, drawing on an activity theory framework that uses grounded theory to analyze the data. By interviewing an instructor and writing program administrator at a public university and a private, faith-based college, this work expands on two ethical approaches to digital media from two very important sites in higher education. The implications of the data provide important additions to our understanding of ethical pedagogies of digital media use. The goal of this study is to discern what the instructors and administrators view as ethical concerns when implementing digital media and to learn how differ (open full item for complete abstract)

Committee: Kristine Blair (Committee Chair); Bruce Edwards (Committee Member); Lee Nickoson (Committee Member); Howard Casey Cromwell (Committee Member) Subjects: Composition

Master of Arts, University of Akron, 2006, History

This thesis investigates quarrels between monks and secular canons in twelfth-century France through the analytic lens of a shared language of piety. The three chronicles examined in this thesis illuminate two contesting visions of piety based upon this shared pious discourse.

Committee: Constance Bouchard (Advisor) Subjects: History, Medieval