Matching Items (15)
Filtering by
- Creators: School of Politics and Global Studies
Description
Over the course of 2020, individuals and organizations were thrown various unprecedented obstacles that necessitated flexibility, empathy, and understanding. Many organizations were forced to reevaluate their financial status, their purpose, and how they could provide for their employees. The COVID-19 pandemic meant that most companies had to introduce a ‘work from home’ policy, drastically decreasing the face-to-face contact that employees had with each other and leadership. The virus, coupled with the social and political unrest in the U.S. in the wake of the Black Lives Matter movement and the 2020 presidential election, inspired many companies to reframe their organization and redefine their goals.<br/> The B2B (business-to-business) Marketing Agency, The Mx Group, is preparing for a change in leadership, with the current Chief Executive Officer and Founder stepping down, being replaced by the President of the company. The company plans to execute the transition in the spring of 2022, allowing them the rest of 2021 to plan for the change, catering to employees’ individual and the company’s collective needs. It was also prompted by factors such as the COVID-19 pandemic to reevaluate the values that it upholds as an organization, coinciding with the change in leadership. Leaders of the company are actively encouraging employees to engage with these values by recognizing when a colleague performs in alignment with a value.<br/> In reframing their organization, The Mx Group has a significant opportunity to uniquely position itself in the industry. Lee G. Bolman and Terrence E. Deal (2017) introduced four frames: human resources, symbolic, structural, and political, as a way to guide a transformative application of leadership and management in business. Analyzed from these perspectives, The Mx Group can utilize contemporary ideas to efficiently and effectively seize its opportunity of embedding new values and a change in leadership.
ContributorsLanghorn, Chloe Nicole (Author) / deLusé, Stephanie (Thesis director) / Fishburne, Kate (Committee member) / School of Politics and Global Studies (Contributor) / Department of Management and Entrepreneurship (Contributor) / Department of Finance (Contributor) / Barrett, The Honors College (Contributor)
Created2021-05
Description
As the poverty level increases in Arizona, so does the opportunity gap between high- income and low-income students. We believe that all youth regardless of their zip code, the color of their skin, or their family background should see themselves as leaders and scholars in the community. Access to higher education, quite simply should be attainable for all students. The New American University charter that ASU has adopted is inspiring and groundbreaking. We believe this charter underscores the significance of equal access to education. The REACH program embraces the urgency of educational inequity, by enhancing the potential success of high school teenagers, who attend the Boys & Girls Club \u2014 Ladmo Branch in Tempe, Arizona. REACH empowers youth to develop stronger leadership skills, while becoming more involved in their community. We provide an opportunity for these teens to engage in leadership discussions, receive college mentoring/tutoring, and connect with the community and resources that Arizona State University (ASU) has to offer. It is our hope that every REACH teen is inspired to apply for college. REACH strives to provide any support the teens require to be successful throughout the college testing and admission process. REACH works with multiple communities at Arizona State University including the Pat Tillman Scholars, Devils' Advocates, Honors Devils, Changemaker Central, Barrett, The Honors College and W. P. Carey School of Business to organize and lead a group of teens through a remarkable curriculum that will shape the way they view cultural diversity, educational achievement, and leadership. The weekly meetings consist of discussions, creative team-building, critical thinking exercises, and cultural awareness experiences. Demonstrating to the teens, administrators, volunteers, mentors, and tutors the rich culture that Tempe has to offer and the skills and experience that they have to offer their community as well. In this thesis will we present our work developing and implementing the REACH program at the Ladmo Branch of the Tempe Boys and Girls Club from the Spring of 2013 through the Spring of 2015. We will describe the structure of REACH, our weekly leadership curriculum, our assessment and evaluation method, and the supplemental programs that we instituted (i.e., tutoring and mentoring). We will reflect on our successes and the challenges that we faced over the span of three years. We will conclude our thesis with a critical analysis of the program as a whole in order to provide advice for others who want to create and engage in a sustainable, student lead, community action organization.
ContributorsBurba, Monica (Co-author) / Smith, Jenna (Co-author) / Mokwa, Michael (Thesis director) / Eaton, John (Committee member) / Barrett, The Honors College (Contributor) / School of Politics and Global Studies (Contributor) / School of Sustainability (Contributor) / School of Historical, Philosophical and Religious Studies (Contributor) / School of International Letters and Cultures (Contributor)
Created2015-05
Description
The Latino population is the fastest growing minority group in the United States (U.S Census Bureau, 2003). Such a rapidly changing demographic stresses the importance of implementing strategies into the community social framework to accommodate for cultural and language differences. This research paper seeks to answer: what factors influence the sense of community among Latino families in Phoenix? The following questions will help to assess the dynamic relationship between sense of community and literacy 1) what is the perceived importance of literacy among Latino families living in Phoenix? 2) How is language development reflected among the family dynamics within a predominantly collectivist culture? It is hypothesized that both collectivism and literacy are the main influences on sense of community among this population.
ContributorsBennett, Julie (Author) / Glenberg, Arthur (Thesis director) / Restrepo, Laida (Committee member) / Barrett, The Honors College (Contributor) / School of Politics and Global Studies (Contributor) / School of International Letters and Cultures (Contributor)
Created2015-05
Description
College and university students are heavily influenced by their exposure to opportunities, individuals, and belief-systems during their time in school. More specifically, countless students are impacted by campus Christian ministries. There are 67 registered religious clubs and organizations across Arizona State University's four campuses, and 46 of them identify as Christian. Similar to most faith-based organizations, Christian campus ministries seek to impact the lives of students. This study will take a look at the influence of these ministries at ASU by researching their intersection with another key component of university life: wellness.
The primary research question is, “How does involvement in Christian ministries at ASU relate to the wellness of students?” The study will examine multiple dimensions of wellness: occupational, physical, social, intellectual, spiritual, and emotional. Each component is essential to understanding the health and well-being of an individual, which is why this study will measure wellness levels in each dimension among samples of students at ASU.
The methodology chosen was a short, anonymous survey that 148 ASU students participated in—73 involved in Christian ministries at ASU and 75 not involved. The quantitative component included a wellness assessment using questions from The National Wellness Institute. These wellness scale questions were broken up into 5 randomized sections, each with one question per dimension, for 30 questions total. Each question response was assigned a rating on a 1 to 5 scale, 1 associated with low wellness and 5 high wellness. The qualitative component, comprised of short answer questions, only applied to students who were involved in a Christian ministry. This portion allowed respondents to explain if and how the ministry impacts each dimension of wellness uniquely.
The quantitative results showed some evident differences between students involved in Christian ministries and students not involved. The social and spiritual dimensions concluded much higher levels of wellness for involved students, both statistically significant with p-values of 0.028 and 0.004. Although some of the wellness differences between involved and not involved participants were not statistically significant, there is also notable variation among questions within each dimension. For the qualitative data, most students in Christian ministries said they believe their involvement increases their wellness in all six dimensions. For each dimension, over 75% of participants said that the ministry impacted their well-being. For the social, spiritual, and emotional dimensions, at least 97% of respondents said their ministry involvement impacted their wellness.
In examining the conclusions of the study, one recommendations is to strengthen the partnership between the greater ASU community and Christian ministries by collaborating and combining resources for programming that relates to their common goals and shared values. Additionally, other faith-based organizations at ASU may benefit from replicating this study to observe their unique wellness impact.
The primary research question is, “How does involvement in Christian ministries at ASU relate to the wellness of students?” The study will examine multiple dimensions of wellness: occupational, physical, social, intellectual, spiritual, and emotional. Each component is essential to understanding the health and well-being of an individual, which is why this study will measure wellness levels in each dimension among samples of students at ASU.
The methodology chosen was a short, anonymous survey that 148 ASU students participated in—73 involved in Christian ministries at ASU and 75 not involved. The quantitative component included a wellness assessment using questions from The National Wellness Institute. These wellness scale questions were broken up into 5 randomized sections, each with one question per dimension, for 30 questions total. Each question response was assigned a rating on a 1 to 5 scale, 1 associated with low wellness and 5 high wellness. The qualitative component, comprised of short answer questions, only applied to students who were involved in a Christian ministry. This portion allowed respondents to explain if and how the ministry impacts each dimension of wellness uniquely.
The quantitative results showed some evident differences between students involved in Christian ministries and students not involved. The social and spiritual dimensions concluded much higher levels of wellness for involved students, both statistically significant with p-values of 0.028 and 0.004. Although some of the wellness differences between involved and not involved participants were not statistically significant, there is also notable variation among questions within each dimension. For the qualitative data, most students in Christian ministries said they believe their involvement increases their wellness in all six dimensions. For each dimension, over 75% of participants said that the ministry impacted their well-being. For the social, spiritual, and emotional dimensions, at least 97% of respondents said their ministry involvement impacted their wellness.
In examining the conclusions of the study, one recommendations is to strengthen the partnership between the greater ASU community and Christian ministries by collaborating and combining resources for programming that relates to their common goals and shared values. Additionally, other faith-based organizations at ASU may benefit from replicating this study to observe their unique wellness impact.
ContributorsSouza, Ann Christina (Author) / Golden, Amy (Thesis director) / Valiente, Carlos (Committee member) / Department of English (Contributor) / School of Mathematical and Statistical Sciences (Contributor) / Sanford School of Social and Family Dynamics (Contributor) / School of Politics and Global Studies (Contributor) / Barrett, The Honors College (Contributor)
Created2016-05
Description
An analysis of recent historical trends demonstrates that, while a large part of the twentieth century was dominated by a secular movement away from faith-based governance and societal norms, there exists now in the twenty-first century a developing global movement on the part of a burgeoning, international religious community to again find and clarify a place for faith in the public square. While much of the current international conversation revolves around the more radical elements of this movement, there is a more dominant mainstream, rational desire that is currently being overlooked and ignored, as modern, secular nation-states now grapple to balance freedom of religion and expression with a perceived constitutional and legal mandate to remain secular and neutral. This thesis will provide a study of the Republic of Kosovo as an example of such a conflict between the secular state and religious communities, highlighting its shift towards secularism, observing the religious community in Kosovo advocating for religious freedoms and a presence in the public sphere, and analyzing case law and social theory surrounding recent confrontations between this community and Kosovo's government and legal structure at large. The conclusion of this investigation will establish Kosovo as a local case study with global application, arguing that a misunderstanding of secularism to mean the crowding out of religion from the public sphere is an unsustainable approach for modern governments to take, and prescribing a model for equal representation and civil society that provides religious communities with opportunities to translate their values into more normative societal language with broad application.
ContributorsYentzer, Zachary Thomas (Author) / Batalden, Stephen (Thesis director) / Kader, David (Committee member) / Berisha, Shahin (Committee member) / Barrett, The Honors College (Contributor) / School of Politics and Global Studies (Contributor)
Created2013-05
Description
The Constructivists were a prominent group of Avant Garde artists that began to work in the years preceding the Bolshevik revolution and continued to work prominently until Stalin came to power. As other Avant Garde movements became prevalent throughout Europe, Constructivism became the Modernist movement that encapsulated Russia’s Socialist future. Constructivist artist-workers embraced the idea that objects of art must be useful in the daily life of a Soviet worker as well as representative of the future for which communists were working. As such, they aligned with the new national ideals aesthetically by illustrating national and political goals in a functional way. Constructivists wanted to create objects that would signify and enable future Soviet life through their usefulness and their ideological intensity. This thesis argues that Constructivist objects served a third purpose as productive agents of community.
Each chapter of this thesis closely studies a different object of a different medium to trace relationships between Constructivist objects and Soviet community. El Lissitzky’s PROUN Manifesto illuminates the creation of an artistic community. Alexander Rodchenko’s print Propaganda communicates between a state and its people. Varvara Stepanova’s Sportswear designs facilitate a society of workers. Alexandra Exter’s Marionettes combine common everyday objects and children’s theater. Vladimir Tatlin’s Monument to the Third International, envisions the ideal Soviet society as place in which socialists could convene. And Liubov Popova’s Painterly Architectonics relates the functional and aesthetic goals of Constructivism from Russia to the international art world. Benedict Anderson’s Imagined Communities, Bruno Latour’s Reassembling the Social, and Pierre Bourdieu’s Distinction each provide the framework for discussing the intersections of art objects and community. Anderson explores nationhood through the lens of language and print media, Latour studies how social interaction on an individual basis might rely upon the physical objects around them, whereas Bourdieu addresses hierarchies in distinguishing objects of art in class-based societies by outlining the conflicts between cultural capital and tastemaking in the analysis of objects.
Through the exploration of each Constructivist object, this thesis explores individual, national, and international communities while considering their changing political, social contexts.
Each chapter of this thesis closely studies a different object of a different medium to trace relationships between Constructivist objects and Soviet community. El Lissitzky’s PROUN Manifesto illuminates the creation of an artistic community. Alexander Rodchenko’s print Propaganda communicates between a state and its people. Varvara Stepanova’s Sportswear designs facilitate a society of workers. Alexandra Exter’s Marionettes combine common everyday objects and children’s theater. Vladimir Tatlin’s Monument to the Third International, envisions the ideal Soviet society as place in which socialists could convene. And Liubov Popova’s Painterly Architectonics relates the functional and aesthetic goals of Constructivism from Russia to the international art world. Benedict Anderson’s Imagined Communities, Bruno Latour’s Reassembling the Social, and Pierre Bourdieu’s Distinction each provide the framework for discussing the intersections of art objects and community. Anderson explores nationhood through the lens of language and print media, Latour studies how social interaction on an individual basis might rely upon the physical objects around them, whereas Bourdieu addresses hierarchies in distinguishing objects of art in class-based societies by outlining the conflicts between cultural capital and tastemaking in the analysis of objects.
Through the exploration of each Constructivist object, this thesis explores individual, national, and international communities while considering their changing political, social contexts.
ContributorsBrown, Theodora Circe (Author) / Hoogenboom, Hilde (Thesis director) / Hedberg Olenina, Ana (Committee member) / School of International Letters and Cultures (Contributor) / School of Art (Contributor) / School of Politics and Global Studies (Contributor) / Barrett, The Honors College (Contributor)
Created2019-05
Description
The purpose of The Cabin is twofold. My first goal is to introduce the West to Hindu myths from the Mahabharata and Ramayana while also sharing the Hindu values of toleration and empathy. At the same time, the stories will show Hindu Americans the philosophy inherent within their myths and legends. It will also attempt to remind Hindus that to achieve enlightenment and to break the cycle of life and death; race, caste, gender, and sexuality must all be forgotten. These identities are all lies, told by a fearful ego, hoping to survive. We must destroy our egos and realize that our only real identity is God.
My intent is not to just rewrite Hindu stories. I am striving to make these stories as accessible as possible to Hindus and non-Hindus alike. If a person who has never heard of Krishna is able to read and understand the stories, I will have accomplished my goal. I am also trying to emphasize and draw out the philosophy inherent to each of these myths. To achieve this, I have made a number of creative changes to the original myths so that the philosophical lessons each character teaches us are prioritized.
For example, the main creative change I make to the story of Yudhisthira is the order of tests that the Lord of Righteousness faces. In the original tale, Yudhisthira first refuses to abandon the dog, and then refuses to leave his family behind. I change the order of tests to family, then people of other faiths, and then the dog, to better show Yudhisthira’s commitment to leaving no one behind. In addition, Yudhisthira’s attempt to save people of different religions from hell was imagined by me. I felt Yudhisthira’s discussion with Indhra is particularly relevant for the modern age. It also helps capture how Hinduism views other religions and faiths. Furthermore, in the original myth, Yudhisthira is liberated from the cycle of birth and death after exhausting the karma of his good deeds in heaven. In my story, Yudhisthira is reborn on Earth to demonstrate the effect of attachments and to reveal that heaven and hell, if they exist, are not the end goal in Hinduism.
The story of Rama is mostly faithful to the original legend. The key difference is the private conversation that occurs between Rama and Dasharatha. Rama’s entire life exemplified the path of action, but I felt that by having him explicitly teach Dasharatha to renunciate the fruits of action, the philosophy would become much clearer to the reader.
In contrast, I make several changes to the story of Karna. As my story encompasses Karna’s entire life, many of his legends are either abridged or omitted in order to maintain narrative flow and focus. The casteism that Karna experiences early in his life are inspired by the stories I have heard of how untouchables were abused in India. To eliminate casteism, we must acknowledge its rotten, immoral, and embarrassing existence. Additionally, in the original tale, Karna disguises himself as a Brahmin so that Parashurama will teach him. In my version, Karna presents himself as a Sudra in order to portray how he is constantly rejected based on caste until he finally achieves liberation. In the original myth, when Karna surrenders his armor and earrings to Indhra, the King of the Gods gives him the Brahmastra, a weapon with incredible power. Instead, I have Indhra promise Karna enlightenment, which helps focus on the philosophical lesson of the tale: liberation. Finally, the Brahmin’s second test to Karna, where he pretends to be repulsed by Karna’s caste, is imagined by me. This final test proves to Krishna that Karna sees the God in everyone, and that he is worthy of liberation.
My depiction of the Vishwaroopa, or Krishna’s true form, must also be explained. Karna and Raj’s visions of God differ based on their understanding of the world. They only see what they can comprehend. Because of this, Karna’s vision is similar to traditional descriptions of the Vishwaroopa in the Bhagavad Gita and other scriptures. In contrast, Raj’s vision reflects his understanding of modern science and the creation of the universe, as well as his awareness of religions like Christianity and Islam. I add these references to other religions to show the inclusive, all encompassing worldview of Hinduism
Finally, I would like to briefly discuss the scope of this project. Hinduism is incomprehensibly vast. It is the oldest living religion, and has more Gods than Peru has people. Hindus can be polytheist, monotheist, monist, atheist, and anything in between. Hindus understand that there is no single path for everyone. We all have different minds and internal biases and imagine God through these differing lenses. The stories told in The Cabin encapsulate the essence of Advaitha philosophy, the school of non-dualism. Advaitha Hindus believe there is no reality but God. There is no difference between us and God. In order to be liberated from the cycle of eternal life and death, the soul must realize this truth and return to God.
For three millenia, Hindus used storytelling to immortalize their values and pass their ideas on to the next generation. I am proud to be able to continue this sacred tradition.
My intent is not to just rewrite Hindu stories. I am striving to make these stories as accessible as possible to Hindus and non-Hindus alike. If a person who has never heard of Krishna is able to read and understand the stories, I will have accomplished my goal. I am also trying to emphasize and draw out the philosophy inherent to each of these myths. To achieve this, I have made a number of creative changes to the original myths so that the philosophical lessons each character teaches us are prioritized.
For example, the main creative change I make to the story of Yudhisthira is the order of tests that the Lord of Righteousness faces. In the original tale, Yudhisthira first refuses to abandon the dog, and then refuses to leave his family behind. I change the order of tests to family, then people of other faiths, and then the dog, to better show Yudhisthira’s commitment to leaving no one behind. In addition, Yudhisthira’s attempt to save people of different religions from hell was imagined by me. I felt Yudhisthira’s discussion with Indhra is particularly relevant for the modern age. It also helps capture how Hinduism views other religions and faiths. Furthermore, in the original myth, Yudhisthira is liberated from the cycle of birth and death after exhausting the karma of his good deeds in heaven. In my story, Yudhisthira is reborn on Earth to demonstrate the effect of attachments and to reveal that heaven and hell, if they exist, are not the end goal in Hinduism.
The story of Rama is mostly faithful to the original legend. The key difference is the private conversation that occurs between Rama and Dasharatha. Rama’s entire life exemplified the path of action, but I felt that by having him explicitly teach Dasharatha to renunciate the fruits of action, the philosophy would become much clearer to the reader.
In contrast, I make several changes to the story of Karna. As my story encompasses Karna’s entire life, many of his legends are either abridged or omitted in order to maintain narrative flow and focus. The casteism that Karna experiences early in his life are inspired by the stories I have heard of how untouchables were abused in India. To eliminate casteism, we must acknowledge its rotten, immoral, and embarrassing existence. Additionally, in the original tale, Karna disguises himself as a Brahmin so that Parashurama will teach him. In my version, Karna presents himself as a Sudra in order to portray how he is constantly rejected based on caste until he finally achieves liberation. In the original myth, when Karna surrenders his armor and earrings to Indhra, the King of the Gods gives him the Brahmastra, a weapon with incredible power. Instead, I have Indhra promise Karna enlightenment, which helps focus on the philosophical lesson of the tale: liberation. Finally, the Brahmin’s second test to Karna, where he pretends to be repulsed by Karna’s caste, is imagined by me. This final test proves to Krishna that Karna sees the God in everyone, and that he is worthy of liberation.
My depiction of the Vishwaroopa, or Krishna’s true form, must also be explained. Karna and Raj’s visions of God differ based on their understanding of the world. They only see what they can comprehend. Because of this, Karna’s vision is similar to traditional descriptions of the Vishwaroopa in the Bhagavad Gita and other scriptures. In contrast, Raj’s vision reflects his understanding of modern science and the creation of the universe, as well as his awareness of religions like Christianity and Islam. I add these references to other religions to show the inclusive, all encompassing worldview of Hinduism
Finally, I would like to briefly discuss the scope of this project. Hinduism is incomprehensibly vast. It is the oldest living religion, and has more Gods than Peru has people. Hindus can be polytheist, monotheist, monist, atheist, and anything in between. Hindus understand that there is no single path for everyone. We all have different minds and internal biases and imagine God through these differing lenses. The stories told in The Cabin encapsulate the essence of Advaitha philosophy, the school of non-dualism. Advaitha Hindus believe there is no reality but God. There is no difference between us and God. In order to be liberated from the cycle of eternal life and death, the soul must realize this truth and return to God.
For three millenia, Hindus used storytelling to immortalize their values and pass their ideas on to the next generation. I am proud to be able to continue this sacred tradition.
ContributorsKoka, Anirudh (Author) / Meloy, Elizabeth (Thesis director) / Reed, Steven (Committee member) / Dean, W.P. Carey School of Business (Contributor, Contributor) / Department of Economics (Contributor) / Watts College of Public Service & Community Solut (Contributor) / School of Politics and Global Studies (Contributor) / Barrett, The Honors College (Contributor)
Created2019-05
Description
Leadership, as a field of study, has suffered under the dialectic between an ephemerality which keeps the true nature of leadership difficult to quantify and an ardent desire to have leadership fully understood so that societal institutions may improve. It is the primary focus of this research to view leadership as the collection of skills that an individual develops over time which allows them to demonstrate leadership ability regardless of their actual position within an organization. Through a review of the leadership skills literature, a potentially unifying framework for understanding and measuring leadership skills was extrapolated: Mumford, Campion, and Morgeson’s Leadership Skills STRATAPLEX (2007). In order to determine the ability of the framework to serve as a unified model between the divergent characteristics of the public and private sectors, a limited replication study was performed on a targeted sample of Human Resources (HR) leaders in the public and private sectors. The study consisted of a twenty-three-question survey which captured the HR leaders’ years of experience, sector type (sector of employment), and their self-rated measurement of the twenty-one leadership skills needed to perform in their position. Through the limited replication study, it was found that there existed no statistically significant difference between the sector type and any of the twenty-one leadership skills within this replication study. Although it should be noted that some of the leadership skills did approach statistical significance, a more robust replication of the STRATAPLEX for the explicit purpose of determining a relationship between sector type and the twenty-one leadership skills would prove useful in determining the veracity of these results. The results of this study serve to doubly inform leadership researchers of the possibility of creating a unified leadership skills framework as well as demonstrating to organizational leaders the value in producing leadership training which models this framework as its foundation for all leadership positions.
ContributorsAppelhans, Noah Michael (Author) / Knott, Eric (Thesis director) / Macafee, Lisa (Committee member) / Department of Management and Entrepreneurship (Contributor) / School of Politics and Global Studies (Contributor) / Dean, W.P. Carey School of Business (Contributor) / School of Public Affairs (Contributor) / Barrett, The Honors College (Contributor)
Created2020-05
Description
As a student at Arizona State University’s Walter Cronkite School of Journalism and Barrett, The Honors College, as well as a lover of travel, Brielle Ashford decided to combine her passions and spent four months abroad in Spring, 2019, creating a senior thesis in digital international journalism. She enrolled in the Center for Intercultural Educational Exchange's Open Campus program for a semester and spent a month and a half each in three countries. Starting in Cape Town, South Africa, she interviewed locals about their lives post-Apartheid. In Paris, France, Brielle found a story in a non-profit that teaches French youth about religious diversity. Lastly in Rome, Italy, she covered the famous, vibrant food culture of gelato at the city’s oldest gelateria. It was the experience of a lifetime and the stories stand on their own... and she made it all happen with little more than the Adobe editing suite and an iPhone X.
CAPE TOWN IN BLACK, WHITE AND COLOURED:
https://youtu.be/7egRATDxKso
RELIGIOUS SECULARITY IN PARIS: FILLING IN THE GAPS THE LAW LEFT OUT
https://youtu.be/Xd6PsFIgj0M
A TASTE OF ROME AT PALAZZO DEL FREDDO:
https://youtu.be/iW60mxD_xTo
CAPE TOWN IN BLACK, WHITE AND COLOURED:
https://youtu.be/7egRATDxKso
RELIGIOUS SECULARITY IN PARIS: FILLING IN THE GAPS THE LAW LEFT OUT
https://youtu.be/Xd6PsFIgj0M
A TASTE OF ROME AT PALAZZO DEL FREDDO:
https://youtu.be/iW60mxD_xTo
ContributorsAshford, Brielle (Author) / Emmert, Chuck (Thesis director) / Silcock, Dr. Bill (Committee member) / School of Politics and Global Studies (Contributor) / Walter Cronkite School of Journalism & Mass Comm (Contributor) / Barrett, The Honors College (Contributor)
Created2020-05
Description
With a fresh democratic energy emerging from newer generations, there is an increasing
number of youth becoming politically active and civically engaged. Many of whom are active
and engaged are college students, seeking change not only within politics and society, but within
their institution. At Arizona State University (ASU), the institution is spread across four unique
campuses in which each of the campuses holds its own undergraduate student government.
Within the Associated Students of Arizona State University (ASASU), each Undergraduate
Student Government (USG) experiences low voter turnout every year in their elections and high
turnover rates. Understanding why students chose to be involved in the first place is a major
question.
number of youth becoming politically active and civically engaged. Many of whom are active
and engaged are college students, seeking change not only within politics and society, but within
their institution. At Arizona State University (ASU), the institution is spread across four unique
campuses in which each of the campuses holds its own undergraduate student government.
Within the Associated Students of Arizona State University (ASASU), each Undergraduate
Student Government (USG) experiences low voter turnout every year in their elections and high
turnover rates. Understanding why students chose to be involved in the first place is a major
question.
ContributorsAlvarado, Yasmin Teresa (Co-author) / Alvarado, Yasmin (Co-author) / Anderson, Derrick (Thesis director) / Wang, Lili (Committee member) / School of Public Affairs (Contributor, Contributor) / School of Politics and Global Studies (Contributor) / Barrett, The Honors College (Contributor)
Created2020-05