Humanities
Scanning the Wall: Medium Format Capture of Oversized Cultural Heritage Items
Presenters: Isaac Harper
Exclamation Points in the Book of Mormon: Examining Diachronic Change
Presenters: Lanna McRae
Too Much of a Good Thing: An Examination of Peer-Mentorship in First Year Students
Presenter: Jamison Murray
Working with your Brain: A Study of the Writing Processes of Women Writers with ADHD
Presenter: Claire Mayfield
Philosophies of Death and Identity in the Works of Virginia Woolf
Presenter: Preston Waddoups
"Mohsin Hamid's Deconstruction of Travel through Doorways in Exit West (2017)"
Presenter: Nicole Dib
Systems of Life and the Absolute in La vie mode d'emploiby Georges Perec
Presenter: William Lambert
The Boo Hag: A Discussion of Death & Gender in Gullah Folklore
Presenter: Sara Gonzales
Café Society and the politics of jazz in midcentury New York City
Presenter: Peter Drewniany
Nobody Died! The significance of Women’s voices in the Hole-in-the-Rock Expedition.
Presenter: Bonnie Swenson
Get It Girl, You Go: Overcoming Androcentrism in Film and Theatre
Presenter: Jess Pew
The Impact of COVID-19 on the Latinx Community in Cache Valley, Utah.
Presenter: Virginia Hernandez
George Bancroft, the Theologian? Exploring His Early Years, 1816-1823
Presenter: Kyle Belanger
The Ideal Man: A Thematic Analysis on How Muscle Dysmorphia Affects Men
Presenter: Kymberlie Crosby
The Reburial of Richard of York
Blake, Deanna (Utah Valley University)
Faculty Advisor: McPherson, Kate (Utah Valley University, Honors Program); Hunt, John (Utah Valley University, History); Snedegar, Keith (Utah Valley University, History)
On December 30, 1460 Richard of York, father of both Edward IV and Richard III, fought and died at the battle of Wakefield alongside his son, Edmond Earl of Rutland. Accounts of the time then say he was pulled of his horse and beheaded. The Lancastrians then put his head on a spike with a paper crown on top. They placed it where everyone could see then handed his body over to be buried at Pontefract. His son, Edward IV, took the throne soon after. Several years into his reign, in the year 1475, Edward IV had his father and brother's remains moved to the Church of St. Mary and All Saints in Furthering. It is known that the event, full of ceremonies and processions, was an important political move. The ceremony was elaborate.
The court Edward IV had around him at the time was full of tension. His marriage to Elisabeth Woodville drove a wedge between him and his mentor, Richard duke of Warwick. This would soon turn his brother George duke of Clarence, who wanted power for himself, to ally with Warwick. Edward IV was attempting to show unity between the queen and Warwick at the time of the reburial, even having them walk next to each other holding hands during the procession to the church.
The shaky political ground at the time put much into question. Edward IV took the throne from Henry VI. Many would see this as seizing power taken for the York's after the forced abdication of Richard II. Others saw it as a usurpation. There were other varying thoughts on the matter. In the end, Edward's legitimacy as king was in question. He did what he could to codify the idea of his reign.
The reburial of his father, Richard of York, was one of the many ways he did this. His end goal was to make his father into a king in his death. The event was extravagant. Many attended. Edward IV gave his father such an elaborate funeral possession it could be seen as one of the greatest events of Edward IV reign when it comes to peaceful affairs. He and his affinity said Henry VI was a usurper, Richard of York was the rightful king, therefore Edward was the rightful heir, as opposed to Edward of Westminster. Giving the man a funeral and burial fit for a king would help the people to believe it as well.
Richard's burial was given with all the deference of a king. Edward drew on other monarchies and the duchy of burgundy for inspiration for the event. The event began with a procession that started on the 24th of July. The Duke was dressed in elaborate garbs and coved with a cloth made from gold material with an ermine furred mantle, as a king would be. Candles were lite under the hearse alongside a silver angel wearing a gold crown to represent Richard of York's right to be king. The procession of lords led by the youngest of his sons, Richard Duke of Gloucester, later Richard iii, traveled from Pontefract to Fotheringhgay on 29th. Along the way, the people flocked to watch from all over the country. When they reached Fotheringhay members of the colleges joined the
Faculty Advisor: McPherson, Kate (Utah Valley University, Honors Program); Hunt, John (Utah Valley University, History); Snedegar, Keith (Utah Valley University, History)
On December 30, 1460 Richard of York, father of both Edward IV and Richard III, fought and died at the battle of Wakefield alongside his son, Edmond Earl of Rutland. Accounts of the time then say he was pulled of his horse and beheaded. The Lancastrians then put his head on a spike with a paper crown on top. They placed it where everyone could see then handed his body over to be buried at Pontefract. His son, Edward IV, took the throne soon after. Several years into his reign, in the year 1475, Edward IV had his father and brother's remains moved to the Church of St. Mary and All Saints in Furthering. It is known that the event, full of ceremonies and processions, was an important political move. The ceremony was elaborate.
The court Edward IV had around him at the time was full of tension. His marriage to Elisabeth Woodville drove a wedge between him and his mentor, Richard duke of Warwick. This would soon turn his brother George duke of Clarence, who wanted power for himself, to ally with Warwick. Edward IV was attempting to show unity between the queen and Warwick at the time of the reburial, even having them walk next to each other holding hands during the procession to the church.
The shaky political ground at the time put much into question. Edward IV took the throne from Henry VI. Many would see this as seizing power taken for the York's after the forced abdication of Richard II. Others saw it as a usurpation. There were other varying thoughts on the matter. In the end, Edward's legitimacy as king was in question. He did what he could to codify the idea of his reign.
The reburial of his father, Richard of York, was one of the many ways he did this. His end goal was to make his father into a king in his death. The event was extravagant. Many attended. Edward IV gave his father such an elaborate funeral possession it could be seen as one of the greatest events of Edward IV reign when it comes to peaceful affairs. He and his affinity said Henry VI was a usurper, Richard of York was the rightful king, therefore Edward was the rightful heir, as opposed to Edward of Westminster. Giving the man a funeral and burial fit for a king would help the people to believe it as well.
Richard's burial was given with all the deference of a king. Edward drew on other monarchies and the duchy of burgundy for inspiration for the event. The event began with a procession that started on the 24th of July. The Duke was dressed in elaborate garbs and coved with a cloth made from gold material with an ermine furred mantle, as a king would be. Candles were lite under the hearse alongside a silver angel wearing a gold crown to represent Richard of York's right to be king. The procession of lords led by the youngest of his sons, Richard Duke of Gloucester, later Richard iii, traveled from Pontefract to Fotheringhgay on 29th. Along the way, the people flocked to watch from all over the country. When they reached Fotheringhay members of the colleges joined the
What to Expect When Saints are Expecting: Holy Motherhood in a Visitation Antependium
Presenter: Alexandra Carlile, College of Humanities, Department of Comparative Arts and Letters
Debatable Character: Late-Night Comedy and the Representation of Character During Presidential Debates
Presenter: Santiago Blanco, College of Humanities, Spanish
A History of Vampires and Their Transformation from Solely Monsters to Monsters and Romantic Figures
Presenter: Mary McFadden, College of Humanities and Social Sciences, English
Two-legged beasts and Thinking Reeds: Definitions of Humanity in Daniel Kehlmann’s “Rosalie geht Sterben”
Presenter: Christian Heftel, College of Humanities and Social Sciences, Integrated Studies
Gendered Language in Joseph Smith's Revision of the New Testament
Presenter: Samuel Mann, College of Humanities, Department of World Languages and Cultures
“Goodnight, Sweet Prince”: Modern Reactions to and Interactions with Shakespeare’s Hamlet by Queer Youth
Presenter: Aubrey Dickens, College of Humanities, English
“Inauthentic Ethnics:” Richard Rodriguez and Domingo Martinez’s Fight for Identity in a Polarized World
Presenter: Paul Guajardo, College of the Family, Home and Social Sciences, History
Hapa Hawaiians: Eugenics and Pictorialism in the Colonization of the Territory of Hawaii
Presenter: Megan Orr, College of Humanities, Art History
Abstract: Literacy and Representation in the LGBTQIA+ Communities
Presenter: Heather Graham, School for Cultural and Social Transformation, Gender Studies
Teaching Literary Analysis: Structural Course Changes to Introductory English Undergraduate Classes
Presenter: Aubrey Dickens, BYU College of Humanities, English
Intelligent Species & Civilization
Presenter: Austin Skousen, Woodbury School of Business, Philosophy
“Something large and old awoke”: Ecopoetics and Compassion in Tracy K. Smith’s Wade in the Water
Presenter: Kaitlin Hoelzer, College of Humanities, English
Ladylike in the Extreme: The Propagandism of Britain's African Princess and Her Subsequent Erasure
Presenter: Megan Orr, College of Humanities, Art History
Popping the Bubble: Interacting with sacred stories from the Dene People to better understand dynamics of communication
Presenter: Tyson Fullmer, College of Humanities and Social Sciences, English
"The Laboratory of Indian Colonialism": Cultural Hybridity in Mukherjee's The Tree Bride
Presenter: Kealy Whidden, College of Humanities & Social Sciences, English
Warrior Motivation: A Cross Cultural Search
Presenter: Andrea Uehling, College of Social and Behavioral Science, Anthropology
Wycliffe’s Bible as Progenitor of English Cultural Revolution
Presenter: Spencer Soule, Dixie State University, English
Dogs and Dehumanization
Presenter: Carter Ottley, College of Humanities and Social Sciences, Political Science and Journalism
The Power of Perseverance: The Untold Stories of the Rwandan Genocide and Beyond
Benjamin Passey, Brigham Young University
La Casa de Bernarda Alba as a reflection of Spain during the Francoist era
Alejandra Portolés Colás, Southern Utah University
Investigating the Impact of Community Engagement Projects on Project Leaders
Elizabeth Obray; Kristin Wilson-Grimes; Sennai Habtes, Southern Utah University
Tribal Justice : A Case Study of Witchcraft among the Himba
Rod Dutra, Brigham Young University
A Conversation about Femininity through Himba Traditional Clothing
Jensen Roper, Brigham Young University
Willing Submission: The Birdcage as a Semiological Signifier in Ambrogio Lorenzetti’s Allegory of Good Government
Claralyn Burt, Brigham Young University
Nazi art crime against Jews and the ERR program
Josee Hildebrandt, Dixie State University
A Brief Commentary on the Vendidad According to the Prophet Zarathustra
Stanley Siebersma, Weber State University
Religiosity and Psychological Well-Being among People of Color: A Meta-Analysis
A majority of the population in North America endorses religious/spiritual beliefs, with the highest levels of endorsement occurring among ethnic minority groups. Despite this important cultural trend, previous psychological research looking at religion and psychological well-being has been focused on White (European American) populations. There is a growing need to further understand the psychological effects of religiosity among minority groups. Given that ethnic minorities are also at an elevated risk of suffering from mental illness, it is in the best interest of both patients and providers to note any factors that may serve as therapeutic support. The purpose of this meta-analysis is to assess the relationship between religious or spiritual beliefs and psychological well-being. We also hypothesized that a number of moderating factors will be revealed through our data analysis. Through our intensive literature review we extracted data from 120 research studies which reported 42,972 individuals’ psychological well-being as a function of their self-reported religiosity/spirituality. Inclusion criteria were studies from 1980 to 2008 that reported correlational data on constructs of religiosity (religious activities and spiritual beliefs) with constructs of mental health, conducted in North America, with populations that self-identified as being racial, ethnic, or cultural minorities. Retrieved studies were coded twice and verified for accuracy. The modal study involved cross-sectional (correlational) data obtained by convenience sampling from community samples of middle-aged adults. All age groups except children were adequately represented in the literature. Notably, most studies (78%) reported African American participants. On average, across all types of measures of well-being, the random effects weighted correlation with participant religiosity/spirituality was .14 (se = .01, 95% CI = .12 to .16, p < .0001). These results show low to moderate correlations between religion/spirituality and mental health among ethnic minority groups. The range of correlations was from -.11 to .55. These associations held up across racial groups. The association was stronger among older populations and samples with greater percentages of female participants. Mental health professionals need to consider client beliefs when providing treatment. Research may need to further assess the degree to which religion and spirituality affect positive psychological functions rather than distress. Likewise, the nature of psychopathology may be such that it alters the very construct of religion that we were attempting to assess. Formulating an empirical basis for these relationships constitutes a major step forward in the implementation of validated spiritually adapted interventions in mental health care for ethnic minorities.