This dissertation contributes to anthropological debate regarding the effects of interaction on material and symbolic culture. The investigation tests the hypothesis that Maya writing emerged in late Middle Preclassic through Early Classic period Mesoamerica (700 BC-AD 450) as a correlate of interregional sociopolitical and economic interaction. Archaeologists working in many areas of the world have long claimed that interaction is central to cultural innovation, especially in relation to the development of writing. If the emergence of the Maya script is a correlate of systemic regional interaction, its developmental process should be traceable archaeologically through artifactual evidence. The hypothesis is tested by exploring archaeological indicators of interaction against a backdrop of previously documented transformations in the emerging Mayan script. The model proposed here builds on current models of the development of Mesoamerican writing systems, models of interregional interaction and cultural development, and systemic complexity theory to associate archaeological remains with the development of the Mayan script. A significant revelation of this research is that the contextual framework in which material and symbolic goods were used and exchanged in past societies is equally as important as the formal qualities of the artifacts themselves in achieving a more complex understanding of their developmental histories. This project represents a rare instance of investigation at the nexus of epigraphy, archaeology, and linguistic anthropology. Examining the development of writing in relation to stylistically defined zones of interaction permits more nuanced questions about the relationship between writing, other aspects of material culture, and cultural meaning. Archaeologists can infer cultural logics from artifactual exchange to create clearer links between material artifacts and symbolic concepts. The project shows how combining epigraphic, linguistic, and archaeological data can illuminate wider questions related to the development of sociopolitical complexity, cultural innovation, and long-term processes of linguistic and socio-cultural change, furthering anthropological debate in each sub-discipline. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Fall Semester, 2011. / October 21, 2011. / Ceramics, Epigraphy, Maya / Includes bibliographical references. / Mary Pohl, Professor Directing Dissertation; Daniel Pullen, University Representative; William Parkinson, Committee Member; Joseph Hellweg, Committee Member; Michael Carrasco, Committee Member.

Shugendo (lit. "The way of power") is a Japanese syncretistic religion of mountain asceticism, combining elements from Shinto, Shamanism, Taoist magic, Confucian ethics, and above all Mahayana Buddhism. Its proclaimed purposes are to achieve enlightenment in this life, to gain magical powers through ascetic practices in the mountains, and to use those powers to benefit the people. Shugendo integrates a complex of ascetic practices through which practitioners attain and enhance spiritual power for soteriological and pragmatic purposes. This project elucidates the process of empowerment, specifically how practitioners conceptualize, appropriate, and enact spiritual power in contemporary society. This research combines symbolic analysis with an investigation of the experiences that participants identify as integral to their practices. Fieldwork was conducted from March 2009 to August 2010 in the Omine-Kumano mountain regions. Ethnographic data was collected through participant observation and interviews. I used literary sources to contextualize the project, examining how broader sociocultural dynamics structure the cultural categories of experience. In this dissertation, I combine Peircian semiotics and radical empiricism in order to elucidate the fluid relationship between experience and symbolic processes in Shugendo. My argument is that experience is the means for practitioners to enter into new symbolic realities wherein one achieves harmony or communication with a sacred landscape and its divine powers. Through experience in austerities, participants first dissolve and then reconstitute their symbolic constructs of reality. In doing so, they facilitate a mode of symbolic "embeingment" where sacred modes of perception are experienced as real and immediate. Experience is a pathway towards Shugendo constructs of empowerment (reiryoku, goriyaku), enlightenment (satori, kaigan) and meaningful being (yuigi inochi). Within Japanese cultural logic, empowerment and meaningful being are beneficial in discourses of health and illness. This dissertation offers a perspective on the experiences that cultivate a change of being in the world, the benefits that emerge from this religious system, and how the range of meanings for participants intersects with contemporary Japanese culture. Throughout this text I selectively use Peirce's semiotic model to illustrate the complex interrelationship between experiencing Shugendo and its rich symbolic system. In so doing, I shed light on the experience of a religious system that lies at the heart of Japanese religiosity. The combination of Peirce and radical empiricism expands the range of theoretical approaches towards religious experience and provide a unique lens into the world of Shugendo as it is understood by the participants themselves. Rather than presenting meaning as a collective understanding, my research explicates the range and diversity of interpretations that make Shugendo meaningful. This report introduces the varying types of participants and practices, their motivations, experiences, and how they think of, feel, and manage spiritual power in their lives. Drawing upon localized body subjectivities, I provide a unique perspective on health and illness in Japan. Contrasting approaches that reduce healing to a psychosomatic process, ascetic practices in Shugendo contribute towards a holistic form of healing. Healing efficacy is not a process of response to a particular ailment. Rather, Shugendo intersects with health in the social, religious, and medical domains. Health is closely related to Shugendo discourses of meaningful being and empowerment. These facilitate a harmonic balance both with individuals and between people and their environments. This study is an empirical one; and is promising for a more general meditation on ritual because Shugendo undermines distinctions between mind and body, tradition and modernity, and ritual and everyday life in contemporary Japan. The results of this project are valuable to Japanese studies, anthropology, and cross-disciplinary examination of religious healing. It meets the needs for localized studies reflecting the variation within specific regions of practice. It offers a realistic account of training, local theories of efficacy, and its applications in everyday life. From this material we can revisit broader notions of health and illness, not only within the religious context, but also more generally in culture. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Fall Semester, 2011. / August 1, 2011. / asceticism, Health, Japan, Shugendo, Spiritual Power / Includes bibliographical references. / Michael Uzendoski, Professor Directing Dissertation; Kathleen Erndl, University Representative; Glen Doran, Committee Member; Bruce Grindal, Committee Member; Joseph Hellweg, Committee Member.

Beyond being just a part of a somewhat interesting local fable, the story of the growth and development of an African American òrìs̱à  devotees in Philadelphia is an Yorùbáland via Cuba. Its adoption by African American devotees is thus a peculiarity that deserves some scholarly attention. Since òrìs̱à tradition is relatively new to African Americans in the United States, having experienced its entrenchment only within the last fifty years or so, its existence among them raises questions: No immediately identifiable whole African or African based spiritual systems have survived in North America with perhaps the exception perhaps of New Orleans Voodoo. Does the youth of the African American òrìs̱à  experience make it inauthentic? Invalid? Most African Americans in the United States cannot precisely trace their ancestry directly to the Yorùbá through conventional genealogical means. Is their embrace of Yorùbá tradition misguided? Most Philadelphia community members have no recent or memorable African ancestry, yet many of them refer to themselves as "Africans." Are they simply mistaken? The version of òrìs̱à  tradition that most Philadelphia devotees practice has found its way to mainland U.S.A. via Cuba, but many practitioners refer to the tradition as one that is "African" and one that is "theirs." What could they possibly mean by this? The existence of the Philadelphia community and others like it raises questions about the concept of Africanity: Just what exactly is it? And why, in 2007, hundreds years after the last African was forcibly brought to U.S. shores, are African Americans still seeking and finding psychological and spiritual significance in Africa and is that Africa "real" or "imagined?" How is it that African and African based religions that have not been observed in any cohesive context by most African Americans for generations still hold significance and evoke familiarity for people who have long been disconnected from Africa? Questions about the nature and evolution of African traditions in the New World also emerge. What happens to locally and ethnically specific traditions when they are applied in contexts that are contrastingly ethnically heterogeneous? What happens to the form and function of these practices, and how is it that they remain thematically similar to their progenitors despite their obvious differences? My research in the Philadelphia community has brought me to the conclusion that African American practitioners of òrìs̱à tradition in Philadelphia, though late to the process of adapting òrìs̱à tradition to themselves, have no less of a valid claim on Lucumí or Yorùbá tradition as their own than their predecessors throughout the diaspora because of their historical position, and their spiritual and social reasons and needs. The historical disposition of African American òrìs̱à devotees along with the spiritual and social reasons and needs responded to by òrìs̱à tradition are in turn supported by group and individual reckonings of identity, historically relevant entitlement, ancestry and descent, and their concepts and interpretations of Africa and African beliefs. In this dissertation I assert several points regarding òrìs̱à tradition in Philadelphia and its adherents. Moving from the widest geographical vantage point to the most local, I first propose that African religions both in Africa and in the diaspora make up one organism. Ideological, ritual, aesthetic and functional aspects of traditions on both sides of the Atlantic clearly evince the interconnectedness of Yorùbáland spiritual tradition its diasporan manifestations. Philadelphia òrìs̱à practice, as one example of the survival process of African traditions in the Americas exemplifies the dynamic nature of òrìs̱à  traditions which continue to evolve and remain relevant to the present while maintaining the integrity of their core. Cyclical in nature, the survival process is one which depends on the depth of the African roots of a large part of African American ethos. This ethos, which has continually made its presence known throughout history in the arts, speech, and ritual life of Americans of African descent, is what shapes these forms and helps to determine the responses of African peoples to their contemporary environment and what helps to distinguish their cultures from those of their neighbors. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Summer Semester 2009. / September 12, 2008. / African American Religion, Cultural Anthropology, African American Religion, Orisha, Caribbean Religions, African Diaspora, Orisa, Philadelphia / Includes bibliographical references. / Bruce Grindal, Professor Directing Dissertation; Peter Garretson, Outside Committee Member; Joseph Hellweg, Committee Member; Michael Uzendoski, Committee Member.

I examined early dairying practices on the Great Hungarian Plain during the Neolithic and Copper Age (6000-3000 cal. B.C.) to identify evidence for the intensification of animal product use. The results demonstrate how the pattern of shifting dairying intensification relates to changes in economic complexity among societies throughout southeastern Europe. Other projects have documented general trends of settlement nucleation and agricultural intensification throughout the Neolithic period, but it remains unclear why this intensification occurred or why these trends in settlement organization and distribution reversed at the end of the period. Understanding the role of animals and animal products in this intensification is crucial to understanding how social stratification developed in this region. This research is focused on the process of agricultural intensification in early village societies and the impact of resource intensification on the development of more complex societies. I investigated intensification by looking at how early farming groups used animal products (dairy products in particular) and how their use of these products changed through time. I did this by identifying trace residues of various animal fat types in a sample of ceramic vessels using gas chromatography analysis. My research on early agricultural villages from Hungary examines the earliest beginnings of Western society. The question of how societies developed from early villages into more complex forms is a question central to understanding the human condition. The presence of animal adipose and dairy fat was identified directly in ceramic vessels using residue analysis. Residues from past use have been shown to remain in unglazed ceramic vessels long after the vessel falls out of use and is deposited into the archaeological record. In all, 340 samples were collected from 10 Neolithic and Copper Age sites. At least 50 samples were collected from each time period. After extracting the residues from each ceramic sherd using methods based on those described in Copley et al. (2003), each sample was analyzed using gas chromatography-mass spectrometry (GC/MS) to determine if animal fat was present. Several samples that contained animal fat residue were tested further to determine the type of animal fat present. The second round of testing differentiated among ruminant dairy fat, ruminant adipose fat, and porcine adipose fat using compound-specific isotopic analysis. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Summer Semester, 2011. / April 26, 2011. / residue analysis, Neolithic, Copper Age, intensification / Includes bibliographical references. / William A. Parkinson, Professor Directing Dissertation; Glen Doran, Professor Co-Directing Dissertation; William Cooper, University Representative; Daniel Pullen, Committee Member; Lynne Schepartz, Committee Member.

This dissertation examines strategies of regional integration from the perspective of second order centers (SOCs). These sites are defined in socio-political terms as the second tier within an administrative hierarchy of a regional system. The goals of this study are to develop an archaeological definition of SOCs and to use this information to model processes of regional integration. This work links our theoretical knowledge about the roles of SOCs in state-level societies to actual archaeological data, putting archaeological theory into practice. To evaluate regional integration from the perspective of these sites, it is necessary to formulate an archaeological definition of SOCs. The data collected for this study are used to develop and enhance this definition and to model processes of regional integration. This first goal of this study is achieved by performing an evaluation of potential second order centers in the Mycenaean regions of Pylos and Mycenae. The definition states that a SOC is (1) a settlement that (2) shares architectural forms, construction methods, and/or construction materials with a primary center, has (3) administrative control over economic activities (craft production), and (4) participates within a regional network as a node of trade. Several sites in each region meet the criteria set out by the SOC archaeological definition. In total, nine probable or possible SOCs were found in the Pylos region and seven in the Mycenae region. This research develops a model of regional integration, the Composite Model of Regional Integration, that is dynamic and consists of two strategies. The competition strategy is built on the idea that increasingly intensive rivalries between sites that are at similar sociopolitical levels leads to a situation in which the sites become linked together. Emergent elites at each site rely on the competitive system for their high statuses and as a conduit for prestige goods from intra- and inter-regional trade networks. In this way, competition between sites leads to a regional system of interconnected sites and elites that are reliant on the system and each other to maintain their positions. The imposition strategy follows a more conflict driven perspective, in which primary centers forcibly incorporate sites to act as regional subcenters. This study finds that both strategies were used in each Mycenaean region, and that there is a temporal component to their utilization. In general, the competition strategy is more clear in the Mycenae region, while the imposition strategy is more clear in the Pylos region. This research has implications for archaeological research in multiple areas of the world. In order to create viable social, political, and economic models it is important to focus on the various elements of a polity. SOCs represent a critical part of overall administrative and economic systems within state-level societies. A detailed study of SOCs contributes to our knowledge of this particular class of settlements as well as to our understanding of state development. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2012. / December 2, 2011. / competition, imposition, Mycenaean, regional integration, second order center, state development / Includes bibliographical references. / Lynne A. Schepartz, Professor Directing Dissertation; Daniel J. Pullen, University Representative; Glen H. Doran, Committee Member; Rochelle A. Marrinan, Committee Member.

At the beginning of the second half of the Twentieth century, the crime of genocide was defined and the Genocide Convention was enacted by the United Nations to prosecute those responsible for such atrocities. Since enactment, genocides in eight countries have been investigated and prosecuted. One key player in these investigations has been the forensic anthropologist. The role of the forensic anthropologist in excavating mass graves, and analyzing the skeletal remains of the victims has been pivotal to successful prosecution of the guilty. As mass graves have been excavated, forensic professionals have used protocols that were not specifically designed for this work. The research conducted for this thesis included: the identification of genocides committed during the second half of the 20th Century, examination of indictments and judgments from international tribunals, evaluation of mass grave excavations done to support prosecutions, and the compilation of a protocol from those used during these excavations. The Protocol for the Excavation, Exhumation, and Examination of Mass Graves and Their Contents is provided in this thesis. It is a comprehensive six-stage protocol designed specifically for the excavation of graves resulting from genocide. Five of the six stages are discussed. They include: I Planning and Logistical Analysis, II Exploratory Mission and Feasibility Study, III Excavation and Exhumation of the Grave, V Skeletal Analysis, and VI Conclusion, Review, and Final Report. Stage IV Intake and Autopsy is beyond the scope of this thesis and is included but not fully described. The protocol was produced by supplementing the UN Manual on the Effective Prevention and Investigation of Extra-Legal, Arbitrary and Summary Execution with protocols and other authoritative materials produced by authors who have successfully completed mass grave excavations. Also, the protocol was supplemented by material from experts in related fields. This protocol is intended to organize and facilitate the work of excavating mass graves, analyzing the remains, and preserving evidence in a manner consistent with the best practices of forensic scientists, and in a manner that will withstand the scrutiny of international tribunals and courts prosecuting these cases. / A Thesis submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Master of Science. / Fall Semester, 2011. / October 17, 2011. / forensic anthropology, genocide, mass graves, prosecution of genocide, protocol, protocol for excavation / Includes bibliographical references. / Glen H. Doran, Professor Directing Thesis; Rochelle Marrinan, Committee Member; Lynne Schepartz, Committee Member.

dg / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Summer Semester, 2012. / April 17, 2012. / Archaeology / Includes bibliographical references. / Glen H. Doran, Professor Directing Dissertation; Joseph F. Donoghue, University Representative; Rochelle A. Marrinan, Committee Member; Frank W. Marlowe, Committee Member.

This research evaluates sedentism and the seasonal use of resources during the Late Archaic period in the coastal zone of the Southeastern U.S. Specifically, this research examines sedentism at the Guana shell ring near St. Augustine, Florida, which dates to approximately 3400 cal B.P. This study employs the incremental growth technique to determine the season of death of quahog clams (Mercenaria spp.), a common constituent in the ring matrix. To accurately assess season of death for quahog clams, I gathered a modern comparative clam collection from St. Augustine during every month in 2010. It appears that the maximum acceptable distance between the modern collection and archaeological site in question lies somewhere between 45-80 km. Based on the present results, the maximum acceptable distance may be somewhere around 70 km, but this remains to be tested. This research demonstrates that Guana occupants gathered clams during the winter and spring. Although clam gathering occurred during half of the year, I have proposed that Guana occupants likely remained at the site throughout the year based on seasonality studies at other Late Archaic shell rings. Clam seasonality varied slightly throughout the ring deposit, and may indicate differences in clam use by household groups. Mean clam age and size at Guana declined considerably over time. This suggests that Guana occupants relied heavily on quahog clams and intensively exploited nearby clam beds. Clam collection during the cooler months of winter and spring has been identified at most sites in northeast Florida and throughout the Georgia Bight. Often, clams were gathered exclusively during the cooler months, or they were gathered more intensively during this time. I have proposed that this pattern of cool-weather collection is an adaptation to maximize the returns of gathering clams. Based on my observations while assembling the modern comparative clam collection, clams create small holes in the sand, called keyholes, during cool weather. These keyholes mark the location of a clam, which reduces search time and makes clams less costly to procure. This means that clams are less costly to collect during the cooler months of winter and spring, the seasons during which most clam collection occurred in northeast Florida and throughout the Georgia Bight. This adaptation is likely the cause for the seasonal focus on clam gathering, despite continued occupation at many sites in the Georgia Bight. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2012. / March 1, 2012. / incremental growth, Late Archaic, quahog clam, seasonality, sedentism, shell ring / Includes bibliographical references. / Rochelle A. Marrinan, Professor Directing Dissertation; Daniel J. Pullen, University Representative; Glen H. Doran, Committee Member; Lynne A. Schepartz, Committee Member.

This dissertation examines social relations and identity construction as expressed through mortuary ritual. Mortuary treatment has long been used by archaeologists to examine human social structure, and burial is now seen as an important event when communities reflected upon how to represent the deceased and themselves. Representations in graves indicated important social roles and identities of the interred and those who interred them, and thus changes in mortuary treatment might reflect changes in individual both identity formation and social relations. Many archaeological models have focused on interpreting mortuary ritual using grave goods and burial ritual. Bioarchaeological analyses can be used to augment study of burials by providing insight into social relations such as marriage, exchange, and interaction that may have influenced mortuary treatment. Overall, the dissertation concerns how both genetic and mortuary variability could be used to model social relations during the Copper Age. This project investigates social relations in the Early and Middle Copper Ages (4500- 3500 BC) of the Hungarian Plain. These periods are characterized by the appearance of burial areas that are distinct from settlements and increasing differentiation between individuals based on both gender and age. Differences are made primarily through body position and grave goods. There are three major research goals. First, burials across the Hungarian Plain are compared to analyze local and regional patterns in mortuary treatment. Second, phenotypic differences in the dentition are used to examine genetic variability between and within cemeteries. Finally, the project evaluates genetic differences between males and females to determine if some mortuary variability might be explained by post-martial residence patterns. Examination of mortuary treatment revealed regional similarities in burial treatment, but each cemetery provided evidence for unique sets of material culture and mortuary rituals. Male and female social identities were distinguishable by different treatments, and age factored in the type and number of items in graves. Phenotypic analyses revealed overall genetic homogeneity across the Plain, but there were subtle genetic differences between the cemetery samples. Based upon diversity in burial treatment and genetic variability, Tiszapolgár-Basatanya and Tiszavalk- Kenderföldek may have represented more regional populations. Despite the presence of distinct gendered mortuary treatments, the genetic differences between males and females within cemeteries were limited suggesting relatively equivalent amounts of gene flow among both sexes. Genetic homogeneity indicates intensified interaction between individuals and communities on the Hungarian Plain during the Copper Age. This interaction was likely accelerated by the exchange of valued items such as stone and metal, and these exchanges seem linked to male social identity through the frequent inclusion of these items in male graves. Female social status may have increased during the Middle Copper Age as evidenced through not only increased female inclusion in cemeteries but also a more even distribution of grave goods between genders. Young female status is particularly emphasized, and this could indicate a connection between female status and youth, marriage, and fertility. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2012. / February 29, 2012. / archaeology, bioarchaeology, Copper Age, Hungary, identities, mortuary studies / Includes bibliographical references. / Lynne A. Schepartz, Professor Directing Dissertation; Daniel J. Pullen, University Representative; Joseph Hellweg, Committee Member; Dennis E. Slice, Committee Member; William A. Parkinson, Committee Member.

Anterior dental crowding is a condition that is more prevalent in agricultural populations than foraging societies. Though the origin of dental crowding has been debated for years, earlier studies have tied the development of this malocclusion primarily to environmental factors with minimal genetic influence. The masticatory function hypothesis (Carlson and van Gerven 1977) and disuse theory (Price 1934) both describe craniofacial changes that relate to relaxed masticatory stress resulting from dietary shifts of hard-textured foods to preprocessed foods. These changes result in the underdevelopment of the maxillae and mandible, commonly leading to inadequate space in the jaws for genetically determined tooth dimensions. This dissertation investigates the origins of the high rate (47 percent) of dental crowding in the Early Archaic Floridian Windover population (8BR246). Windover exhibits an anomalously high dental crowding rate for a prehistoric hunter-gatherer population. To compare Windover's dental crowding rates to populations throughout the Florida Archaic, six comparative population samples were chosen based on their comparable subsistence practices to Windover (aquatic foraging) as well as temporal and special similarities to this site. It was possible to control for possible environmental factors that may have an impact on dental use and attrition by using groups that relied on similar subsistence strategies. This research includes a comprehensive investigation of dental crowding and its relationship to tooth size, arch size, dental wear and craniofacial measurements. To analyze genetic relatedness between the samples, I examined cranial and dental non-metric traits. The results of this study demonstrate that dental crowding development within Florida Archaic populations had different primary influences based on crowding severity. For instance, the mild/moderate crowding seen in Windover and the comparative samples is similar to rates recorded in other prehistoric foraging societies. Mild/moderate crowding in these populations might represent a normal occlusal variant and is not the product of a discrepancy between dental arch size and tooth width. Conversely, severe dental crowding at Windover is unique amongst hunter-gatherer societies (including Early and Middle Archaic groups from Florida) and appears to have a predominantly environmental etiology. Windover exhibits a much greater frequency of dental crowding (particularly severe dental crowding) than the comparative samples as well as distinctions such as rare genetic anomalies and unique dental wear patterns. It is possible that the environmental influence on severe dental crowding development is the result of cultural and sociological peculiarities of an isolated society. In particular, non-masticatory cultural practices (e.g., using teeth as tools) might alter craniofacial formation differently than is discussed in the disuse theory and masticatory function hypothesis. My findings at Windover pond contradict the assumption that hunter-gather societies have low levels of dental crowding. I argue that dental crowding development at Windover has a predominately environmental origin and is the product of mostly non-masticatory practices. Comparative analyses of other Archaic populations demonstrate that Windover, as a population, practiced exclusive cultural techniques that lead to hunter-gatherer attrition levels and agricultural-like malocclusions. On a broader scale, information from this study has the potential to advance our knowledge of dental crowding etiology and the relationship between the human dentition and environmental factors. Thus this project has implications for understanding the underlying development of modern human cranial and dental function. / A Dissertation submitted to the Department of Anthropology in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2012. / February 29, 2012. / Dental Crowding, Florida Archaic, Hunter-Gatherer, Malocclusion, Windover / Includes bibliographical references. / Lynne Schepartz, Professor Directing Dissertation; Dennis Slice, University Representative; Glen Doran, Committee Member; Rochelle Marrinan, Committee Member.