a celebration of multimodal composition in LANG 120, HUM 124, and FYS 178

Category: Spring 2021 (Page 1 of 3)

Spring 2021 Showcase Program

Welcome!

The multimodal compositions you’ll find on in the First-Year Student Showcase were nominated by faculty and students and represent the variety and depth of the work students create over the course of their semesters in LANG 120, HUM 124, and FYS 178. These creations include individual research, group efforts, and whole-class collaborations.

We celebrate not only the students this site recognizes, but also the first-year instructors who dedicate their time and energy to their students, every day, all semester. Thank you for joining us in our appreciation and celebration!

Congratulations to this semester’s showcase lineup!





The Binding Themes: Heroic Epics

by Lauren Boyle, Mia Pini, Mason Bradley & Kin Simmons

Weather and Stories: a portfolio website

Evan’s World of Harmony and Passion

by Evan Johnson

Click the lightening.

I love the weather, computers, and stories.

I am from and currently live in North Carolina. 

Wants something comforting and cheese pizza. 

Thanks for visiting my page.

If you’re wondering about the frog on every page, read this story. It was the first post I ever made on here. I decided to stick with the dude.

Chameleon Finds: A Video Game

by Patrick Applegate

Click the Chameleon to enter the game. The click “run.”
Illustration by Phoebe Carles

At first there were no people. Only Mulungu and the decent  peaceful beasts were in the world.” What would you like to  do? Insert 1 to inspect Mulungu, 2 to inspect Spider, 3 to inspect Chameleon, 4 to inspect the forest, or 5 to  inspect the peaceful beasts. . . .  click here to play.

Note: For more reimagining and creative renderings of ancient cosmogonic stories, follow this link.

A Bumpy Ride

through High School into College

by Charlie Cannon

Biking has been one of the rare things that is capable of making me actually want to get up and live everyday.  Biking actually makes me feel like I am living, rather than another person existing on the planet.  It has made me value the life that I have so much, and even though there’s millions of things that I would change about the world, at least I have one thing that I feel makes me want to live.  One thing that gives me the willpower to try to change what I desire to, and make the world a place that everyone wants to live in, rather than exist.

Charlie Cannon, excerpt from Autoethnographic Writing

Looking Back On It

an original song by Shannon Overman

I decided to write an original song because I have been singing and writing songs all my life. I either always write one section that I like a lot but can never turn into a full song, or I write a whole song but something is off and I end up not liking it. I have never been proud of a finished song, or finished a song that I was proud of, I figured this project was a good place to start, since I would have to finish my song for a grade. I had an idea for a concept from the beginning of writing this song. When I interviewed my friend Anna, that idea fully blossomed into this song. I felt weird writing about my experiences only so I pulled some of her ideas into the song as well. The concept I had before even starting to write the song was the idea of treating the pain as a person. I wanted to write a song that could be confused for a relationship that you are stuck in but that you get nothing from, because that is what this feels like. I asked Anna about this and she agreed. Neither of us chose to be dealing with this chronic pain, and it feels hopeless sometimes. I wrote and used the specific body parts we each mentioned in the interview to make the song feel more exact and personal. I also think it sounds a little sad, which is the intention. I identified the chronic pain in the chorus as a “she” because in literature and music, women are often seen as sneaky and subtle with the ways they hurt people. I found that idea to be quite applicable to my experiences and Anna’s as well. I had a lot of fun making this song and once I started, I finished it in a day. I am grateful I finally had a reason to!

Smokescreen: A podcast

by Chase Jenkins

Works Cited

Firth, Caislin L., et al. “Did Marijuana Legalization in Washington State Reduce Racial Disparities in Adult Marijuana Arrests?” Substance use & Misuse, vol. 54, no. 9, 2019, pp. 1582-1587. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6948106/

Freisthler, Bridget, et al. “From Medical to Recreational Marijuana Sales: Marijuana Outlets and Crime in an Era of Changing Marijuana Legislation.” Journal of Primary Prevention, vol. 38, no. 3, 2017, pp. 249-263. ProQuest, http://0-search.proquest.com.wncln.wncln.org/scholarly-journals/medical-recreational-marijuana-sales-outlets/docview/1910455126/se-2?accountid=8388, doi:http://dx.doi.org/10.1007/s10935-017-0472-9

Males, Mike & Macallair, Daniel. “Testing Incapacitation Theory: Youth Crime and Incarceration in California.” Center on Juvenile and Criminal Justice. 2009.https://www.researchgate.net/publication/234720770_Testing_Incapacitation_Theory_Youth_Crime_and_Incarceration_in_California

“Racial Disparity In Marijuana Arrests.” NORML, 3 Mar. 2021, norml.org/marijuana/fact-sheets/racial-disparity-in-marijuana-arrests/

Small, Deborah. “The War on Drugs is a War on Racial Justice.” Social Research, vol. 68, no. 3, 2001. ProQuest, http://0-search.proquest.com.wncln.wncln.org/scholarly-journals/war-on-drugs-is-racial-justice/docview/209669564/se-2?accountid=8388

Taylor, James. “Something’s in the Air : Race, Crime, and the Legalization of Marijuana.” Taylor & Francis Group, 2013, pp. 92-119 ProQuest Ebook Central, https://ebookcentral.proquest.com/lib/unca/detail.action?docID=1344659.

. . there are several ways to worship a deity . . .

Witchcraft Past and Present

by Sophie Poels

Witchcraft is not a concept only practiced by green-skinned, pointy-hat-wearing old hags– it’s practiced by individuals from all walks of life, people you probably would not even expect. Of course it has yet to reach the mass popularity of Abrahamic religions, but forms of witchcraft, wicca and paganism are still popular and gaining traction in the west, especially within Gen-Z and millennial populations (Bennett, 2019). One facet of witchcraft and a method of practice is deity work, which at first glance seems like a farfetched concept, but has had an immense impact on many practitioners’ lives. Deity work is essentially when either an individual invokes an ancient deity, or a deity reaches out to a person in order to guide that person in their spiritual practice and path. Definitions of deity work are subjective because everyone has their own experience, but that covers the general idea. 

A deity can be summoned in a number of ways – material offerings, ritual, or verbal invocation in accordance with aspects of said deity. A deity can also insert themselves into a practitioner’s life through dreams and omens, and it is up to the individual to try and interpret those messages in order to figure out who has been trying to come into contact with them. 

The more popular deities I have seen people working with are Aphrodite, Persephone, Poseidon, and Hephastus from Greco-Roman mythology, as well as Loki from Norse mythology. Greco-Roman, Norse, Celtic and Babylonian deities are considered to be a part of “open practice”, meaning anyone, no matter their background, is able to work with them. However there is a hard boundary when it comes to “closed practices”, such as indigenous spiritual systems, African hoodoo/voodoo, and Rastafarianism (RubyOfRoses). These religions require initiation or a familial/blood bond to a culture to be able to practice them. Unfortunately, there is constant appropriation of these cultures by some witches, such as the use of white sage in cleansing rituals (which is sacred to Native Americans, and currently endangered due to exploitation of resources for appropriation of use). It is a general rule that if you are not a part of the closed culture, you stay out of its practice. There’s not much of an “or-else”… it’s just a part of the unwritten rules. 

There are several ways to worship a deity, and it differs from person to person based on how they decide to praise the god or goddess they work with. These methods are very similar to how one calls upon a deity, such as invocations and offering. Every deity has a vast array of phrases that can be used to summon them (if you find yourself to be interested, there are plenty online). An excellent example is an excerpt from an invocation for the goddess Aphrodite by Apollonius the Sophist, author of a Homeric dictionary. 

Oh Muse! With visions hast filled my soul,
With visions overpowering, for Thou
Hast shown me Golden Aphrodite; now
The blaze emboldens me; like coal
To brighter burning fanned by Breath Divine,
The Cyprian enflameth me with words,
Seductive sounds, which swiftly would entwine
My soul, as lime-twigs trap unwary birds.”

Apollonius from Wisdom of Hypatia

This invocation was clearly structured in a way to grasp the attention of Aphrodite, goddess of love and beauty. She is described as the most beautiful goddess in all of Olympus, but she is also vain(GreekGods.org). This invocation appeals to Aphrodite  by praising her beauty in order to win over her affection and invite her to guide the person reciting this invocation. After such an invocation, it would be anticipated that said person receives omens or signs in their life relating to Aphrodite, confirming the mutual connection. This process applies to all deities that can be summoned through invocation, and each phrase is tailored to fit specific aspects of the deity. Many practitioners will also create altars to have a space for worship. Altars are a cleansed space designated for all sorts of spiritual work, and aren’t limited to any religion or practice. A witch’s altar can be used for offerings to a deity, such as small trinkets, art, or spell jars. A witch will provide offerings connected with aspects of the deity; for example, if someone is working with Aphrodite, some offerings that can be provided are beauty products like makeup, mirrors, flowers, or sea shells and sea salt (because she was born from the ocean). 

Many practitioners will also create altars to have a space for worship. Altars are a cleansed space designated for all sorts of spiritual work, and aren’t limited to any religion or practice.

Deity work has been of great importance to my own spirituality. In the beginning of my practice I worked with the Green Man, guardian of the forests, who comes from many European cultures. I unfortunately fell out of my spirituality for a bit and wasn’t in connection with him for a while, until HUM 124, where we learned about the gods and goddesses of Mesopotamia. The goddess Ishtar stood out to me due to her rule over both love and war, two different spheres of humanity. Her passion and intensity intrigued me, for I couldn’t recall learning about such a head-strong goddess. I did some research to make sure Mesopotamian deities were of open practice: thankfully they were. I used a pendulum (a chain with a quartz point at the end) to come into contact with Ishtar, asking yes or no questions to figure out whether I could work with her or not. The pendulum is my favorite tool of communication with deities as it gives a clear yes or no answer to any sort of question, and through it I found that Ishtar was willing to work with me. After establishing a connection, I found it easy to just talk out loud to her, hoping she would hear me. As silly as it sounds, I like to tell her about my day, and the things that have brought me joy and frustration throughout the day. It’s nice to have someone out there that is willing to listen and give you guidance in your life when it gets messy. I sometimes use my tarot deck with her, to get her insight as to how my future may play out. I cleanse my deck with incense and ask her to be present and show me a good sign for my future, and so far she has given me helpful clues as to how my future will unfold and what to avoid in order to be happy in the days ahead. I have a small bowl designated for offerings; if there’s a full moon, I’ll make some moon water to offer as a libation, or if I see a well-kept-together flower on the ground (because we don’t pick flowers), I’ll bring it back to my altar, cleanse it, and place it in the bowl. I also have a few stones out on the altar: some are just my favorite, and some pay homage to Ishtar, like lapis lazuli, which was a treasured stone in Mesopotamia. I get signs here and there that show me Ishtar is content with our connection, like the occasional friendly bumblebee that rests on my leg while I’m outside or brilliant blooms from my flowers. Of course some may argue that it’s just chance that these things happen to me, but I like to think it’s Ishtar showing me that she cares for me… and that is a really affirming feeling. Having Ishtar in my life for the past few months has been amazing, and her energy has truly had a powerful impact on how I deal with my emotions, relationships, femininity and sexuality. 

Works Cited

Hymn and Invocation of Aphrodite, wisdomofhypatia.com/OM/BA/HApr.html.

“Aphrodite.” Aphrodite, Goddess of Love, Beauty and Pleasure – Greek Gods, www.greek-gods.org/olympian-gods/aphrodite.php.

Bennett, Jessica. “When Did Everybody Become a Witch?” The New York Times, The New York Times, 24 Oct. 2019, www.nytimes.com/2019/10/24/books/peak-witch.html.

Roses, Ruby. “Open v. Closed Practices.” Ruby of Roses, 1 Feb. 2021, www.rubyofroses.com/post/open-v-closed-practices.

Evolution of US Women’s Fashion

by Kate Beisner

This presentation outlines how fashion has served as a form of protest, and thus a catalyst of change, throughout history. Starting in the Victorian Era, women’s dress was reformed to make wear less restrictive, healthier, and more functional; acting as a precursor for changes in societal expectations of women. During the Roaring 20s and Interwar Period, fashion changed drastically as a result of an economic boom, the World Wars, and the Women’s Suffrage Movement. During the war, large assemblies of women served in the workplace because of labor demands, creating a precedent for equality, and fashion reflected the growing need for functionality. Fashion has progressed to modern standards encouraged by the sexual revolution, increased LGTBQ+ visibility, and the women’s rights movement. The fashion industry, however, continues to perpetuate binary white perspectives, that are extremely harmful, as accurate representation is a key component of changing social viewpoints. Therefore, the task faced today is the need for accurate and respectful fashion representation, without appropriation, that is inclusive of all races, gender expressions, and body types.

“. . .they care about the environment, but they feel excluded, shamed, and expendable.”

Ableism and Climate Change

by Keely Savage

Ableism is defined as the discrimination of and prejudice against people with disabilities (Britannica). It is built into almost every aspect of our society, including the way we tackle climate change. The term ‘eco-ableism’ exists to express that; it is “ableism from environmental activists who fail to take into account those that are less able or privileged than them” (Wright). It can
present itself consciously or subconsciously, through trends, projects, and policies. Disabled voices have been left out of the conversation for too long. Because of this, policies and trends regarding climate change do not account for the needs of disabled people.

An example of how disabled voices are left out of the conversation is the anti-plastic-straw trend that surfaced in 2018. In that year, plastic straws made up 7.5% of plastic waste in the U.S. (Allen et al). The trend began from concern over the lives of sea turtles. Reusable alternatives for plastic straws, like glass, metal, and silicone straws, became very popular. Restaurants and other stores, such as Starbucks, began implementing plans to phase out their use of plastic straws (Danovich).

One tweet from that year stated “My waiter asked ‘Now, do we want straws OR do we want to save the turtles?’ and honestly we all deserve that environmental guilt trip” (Danovich). Honestly, we don’t all deserve that guilt trip. For many people, disabled or not, plastic straws are not always avoidable. Even if you had purchased a reusable straw or two, you might have left it at home on accident, or didn’t bring it with you because you hadn’t planned on stopping for drinks. In that case, you might pick up a plastic straw out of convenience. For many disabled people, plastic straws are necessary for drinking. Plastic straws provide flexibility, which is not present in the glass, metal, and silicone alternatives, and the hardness of glass and metal straws can pose a safety risk. In addition to that, cleaning reusable straws is a difficult task for some disabled people (Danovich). So, guilt-tripping can make disabled people feel like they aren’t doing enough—that because they aren’t able to participate in a trend that they are in the wrong. But how can you be in the wrong when you’re using a necessary tool for daily life?

Marlee Townsend, a political science major at The University of Alabama at Birmingham, discusses “convenience items”—that is, items which are convenient for non-disabled people, but are critical for disabled people. This can include pre-cut foods, hygienic items like baby wipes, and disposable plates, cutlery, and plastic straws. As she puts it, “convenience items are any item that saves time/energy at the expense of extra waste and often a higher price tag.” Disabled people may have mobility impairments or chronic pain which prevent them from performing basic tasks that non-disabled people often take for granted. That can include cutting and preparing food, taking showers, or drinking beverages (Townsend). In regards to plastic straws, Townsend notes that the flexibility of straws is critical for a safe drinking angle and that bacteria collection in reusable straws can be dangerous to people with autoimmune disorders.

Dune Ives, executive director of the Lonely Whale Foundation, helped begin the initiative to reduce plastic straw waste. The initiative was meant to get people thinking about their everyday consumption of plastic products and thinking about green alternatives to simple items. “It wasn’t a mandate and we didn’t take anything away from anyone. We simply posed a challenge
that encouraged individuals to embrace their own agency” (Ives). It was good intention by Ives, but the execution by the public brought to light an ongoing battle. When initiatives like this are introduced to the mainstream public, that last part of Ive’s statement becomes very important: individual agency. Outright bans on products have not been and will not be the best solution. Instead, individuals should focus on their personal ability. If you can afford to, make the swap for more sustainable products, but absolutely do not guilt or shame other people for their inability to do the same. Personal ability also extends to holding businesses and manufacturers accountable. This is especially important since businesses and manufacturers are designing the products used by the public and since they contribute the most to waste production. Individuals have the ability to
change the way products are made and consumed, which can make environmentalism more accessible to everyone.

In an interview with NPR, Darby Hoover, senior resource specialist for the Natural Resources Defense Council, said that “The key is breaking habits. Is something a habit because you truly need it or because you got used to doing it that way?” (Danovich). When considering sustainability trends such as the plastic straw trend, it is important to ask whether bans are affecting people who truly need that resource, not just people who have grown accustomed to
that resource.

Accessibility for disabled people is not just limited by availability of items, but also cost. Sustainable products are typically more expensive, which can pose a challenge for disabled people who already have high expenses for accessible housing, medical bills, and living aids (Townsend). In addition to that, disabled people exist within an economic disparity. They have lower rates of employment, with only 38.8% of disabled individuals employed compared to 78.6% of non-disabled individuals; lower yearly earnings, with a gap of over $7,000; and they are more than twice as likely to live in poverty, with 25.9% of disabled individuals living in poverty compared to
11.4% of non-disabled individuals (Paul et al). This financial disadvantage makes it extremely important to find solutions that make products and services more affordable. Townsend suggests that encouraging the innovation of products is a way to work towards that goal.

Aside from being left out of sustainability trends, disabled people are also heavily impacted by the real effects of climate change and related policies. Climate change has resulted in more severe hurricanes, floods, and cyclones, and as we progress into the future they will continue to worsen. A letter from Science magazine lists three concerns regarding climate change and its
effects on disabled populations: (1) disabled populations have limited access to knowledge, resources, and services, meaning they are ill-equipped to handle emergency situations; (2) compromised health may make people more vulnerable to extreme events, ecosystem loss, and infection; and (3) people with disabilities are more likely to struggle with evacuations or
migrations. The letter references Hurricane Katrina as an example. In 2005, the storm disproportionately affected 155,000 people with disabilities, including people with visual and physical impairments and learning disabilities (Kosanic).

More recent examples of the effects of climate change on disabled communities include the 2019 planned power outages in California and the intense bushfires in Australia during the 2019-20 season. PG&E rolled out temporary power outages across California during a period of high wildfire risk, affecting the elderly and individuals with disabilities and complex health conditions. Important medical equipment such as mobility chairs, respiratory devices, and refrigerators for medicine had to be powered using backup generators. The company provided charging stations in some locations to assist customers with high needs, but coverage was not wide due to lack of resources. Any time the outage lasted longer than a day, people ran the risk of losing power, and thus access, to life saving devices (Collins).

The intense bushfires in Australia saw the destruction of a massive amount of land, taking with it homes, wildlife, and human lives. Emergency preparedness and evacuation became a concern for everyone, but especially for the disabled and elderly. Evacuation for disabled people is more difficult and time consuming due to mobility impairments and the need for assistive
equipment, meaning they are more likely to get caught in the fires. Bushfire survivors and disability directors have called for greater support for vulnerable people, including the creation of a register of all at-risk individuals. Another suggestion is for giving at-risk individuals advanced
warnings which would allow them to evacuate ahead of the masses (Shine). Education and preparedness programs are needed to provide adequate emergency information to disabled people. This would place them at less risk during natural disasters. Emergency response programs also need improved resources to provide disabled people with access to necessary medical equipment during those times.

When it comes to climate change, the majority of disabled people share a similar opinion: they care about the environment, but they feel excluded, shamed, and expendable. Their needs are oftened deemed unimportant or secondary to the goal of sustainability trends and they are often an afterthought in emergency situations.

For people like me who depend on those products, it feels like a knife in the gut to be shamed for choosing your own health over environmental welfare. That knife twists when it is made apparent that the health of persons with disabilities comes second to the health of marine animals. I care about sea creatures just as much as the next person does – maybe even more – but hear me out: the rights of persons with disabilities should be prioritized over the rights of sea turtles.

Townsend


Not every initiative is going to be possible for every individual, for more reasons than just ability—think age, finances, region, etc. If we can create alternative solutions to accommodate those reasons, then why is it so hard to accept that disabled people are asking to be included, too? The simple answer: ableism. Townsend’s solution for inclusivity is to make environmentalism more accessible. It sounds easy, but it actually requires a lot of work from everyone. Disabled people can not and should not be expected to carry the conversation—it is exhausting, both physically and mentally. Non-disabled people need to do the work to fill in the gaps; that means listening to disabled communities and activists, actively working to create inclusive solutions, and self-educating. A lot of well-intentioned efforts result in unintended harm. Knowing how to navigate environmentalism and sustainability means that disabled and other marginalize communities will begin to feel less of the burden. It means less guilt and shame for disabled people, and more collaboration and pride in what can be accomplished.