Documented as serving in the midwife capacity from the 1880s to the 1930s, the “granny-woman,” often was the only line of defense regarding childbirth support practices for many childbearing age women living in the region during the late nineteenth and early twentieth centuries. The early twentieth century saw the granny-women discredited and subject to elimination as a result of a purposeful campaign conducted by the male-dominated medical profession. Using knowledge of herbal remedies, the granny-woman played an integral part in the survival of the inhabitants of the region, especially related to childbirth. These centuries-old, herbal-based ministrations have been explored to aid in dispelling the erroneous conclusions related to the vital community role fulfilled by the Southern Appalachian granny-woman. Possessing knowledge of herbal-based childbirth prevention measures, the Southern Appalachian granny-woman rarely provided specifics related to the use of these measures by the women living in the region during that era.

Following the Proclamation Act of 1763 growing numbers of colonists arrived in upper East Tennessee to settle and build wherever they could make arrangements with local groups of Cherokee. While these first families were occupied with survival, the British colonies continued to thrive. Concurrent with growing prosperity was the increasing determination of colonists to exercise control over their property and economic interests. Frontier exigencies affected family strategies for dividing labor and creating economic endeavors. A commonly held view asserts that where women were scarce and needed, rigid sex-role distinctions could not prevail. This thesis will present research of the earliest Washington County Court records and other primary evidence from the late eighteenth-century through the early Republic period to examine the place of women in the upper East Tennessee frontier and argue that despite frontier conditions the underlying attitudes about women did not change.

This thesis examines Fielding Burke's Call Home the Heart, Grace Lumpkin's To Make My Bread, and Myra Page's Gathering Storm through the lens of ecofeminism, an interdisciplinary theory that contributes the necessary insight into the link between the abuse of power on personal, political, and economic levels that underlies the human oppression and environmental exploitation experienced by the novels' characters and communities. A resurrection of the Gastonia novels through the framework of ecofeminism will contribute to the scholarly discourse regarding this maturing theory as well as intensify the critical body of work concerning the Gastonia novels themselves. This thesis, in conjunction with the works of instrumental Appalachian scholars, literary critics, and historians as well as major landmark texts in the field of ecofeminism such as Kathy Warren's Ecofeminism: Women, Culture, Nature and Greta Gaard's Ecofeminism: Women, Animals, Nature, purposes to advance the critical standing of the Gastonia novels.

Transgender athletes face scrutiny because they do not fit within the traditional and constructed bounds of male and female. The objective of this study was to discover how to provide advocacy to this marginalized population amidst discriminating policies and transphobic environments. The research included a survey of high school coaches from thirty schools throughout Tennessee along with interviews with five transgender athletes from across the United States. All five athletes reported that leaders were the most impactful allies in their lives and can be the main sources of advocacy for transgender athletes. Survey findings showed that not every coach throughout Tennessee will accept transgender athletes but in each region of Tennessee some coaches claimed to support and would resist discriminatory policies. Leaders have the opportunity to pave the way for transgender athletes by providing advocacy and amplifying the voices of transgender athletes.

While there are many women (and others of non-male genders) as well as people of color who compose for concert bands, they are often not given equitable recognition or representation. Over the past several decades, pushes for diversity within the classical music realm and higher education have sparked numerous discussions surrounding current practices (Bond 2017, 154; Bowman 2020, 10; Cumberledge and Williams 2022, 4; Peters 2016, 22): who are we inviting into our programs, whose music are we playing, and who are we representing? Despite these concerns, there has been very little research to provide answers to these questions within collegiate wind bands. The purpose of this study is to fill this gap in knowledge and discover whether college and university bands are in fact increasing the diversity of programmed composers in their repertoire. This study also identifies trends in the frequency of programming certain demographics of composers and examines whether particular institutional factors have any effect on this diversity. To identify these trends, I gathered concert programs from colleges and universities across the United States for the 2000-2001 through 2020-2021 academic years. This information was catalogued into spreadsheets, along with demographic information about each composer, and were later statistically analyzed to determine (a) the level of diversity in collegiate band concert programming, (b) whether programming has become more diverse over the last two decades, (c) if the institution’s region, size, or affiliation affected how diverse the programmed repertoire was, and (d) the diversity of the composer base from which we draw our repertoire. This study provides a lens into the level of diversity in programmed collegiate wind band concert literature and where that level should be moving forward.

The purpose of this study was to research student perspectives about, and participation in, leadership and service at Catholic female single-sex high schools. This study draws data from a Catholic female single-sex high school in a metropolitan area of the United States. Data collection included school document review, site observation, and interviews of current students (n=10), young alumnae (n=5), mature alumnae (n=5), and current faculty and staff (n=6). The data was analyzed using an adapted theoretical framework of Wenger's (1998) social theory of learning, informed by Lave and Wenger's (1991) concept of communities of practice. This study addresses how the situated experience of the Catholic female single-sex high school affects students' expectations, values, and behaviors regarding leadership and service. The data show that the situated experience of a Catholic female single-sex high school encouraged engagement and interest in leadership and service. Students were empowered to believe that gender should not be an obstacle in seeking positions of leadership or service. However, although the environment was successful in advocating for participation in leadership and service, the social structure, social practices, identity formation, and situated environment tended to reinforce traditional gender-based notions of leadership and service. The culture of the school did not encourage the use of a critical lens to view the inequity that women experience, resulting in student expectations, behaviors, and values that were reproduced from the dominant culture in society. Student relationship to community and Catholicity is also discussed. In order to achieve the benefits of female empowerment advocated by the school, greater emphasis should be placed on identifying and addressing the obstacles to female leadership and service in society at large. There should be continued research to identify effective strategies for empowering female students to participate in leadership and service opportunities in high school, while providing them with a clearer sense of the challenges they will face in leadership and service positions later in life. In this way, the mission of Catholic female single-sex high schools can be more fully realized, which will hasten the day when true gender equity is achieved in the broader social context.

An investigation was conducted to see if age and gender are related to a preference for a caring versus a justice morality. The World View Questionnaire with 40 word pairs was used to measure a preference for a caring morality. It was found that there was a significant gender difference in the caring score, with the females scoring higher than the males. There also was a significant religious difference in the caring score with religious and especially Mormon subjects scoring higher than non-religious subjects. There was not, however, a significant age difference as was predicted.

AAMSM (African American men who have sex with men) endure homophobia and racism in their political realities because of their identity. How do multiple oppressions impact the experiences of AAMSM participating within Black churches? Despite the Black church's legacy for liberating African Americans, AAMSM feel demonized and alienated while enduring religion-based homophobia espoused within many Black churches. In the church, AAMSM are pushed further down the hierarchy of oppression and privilege. In response to these observations, this thesis employs a sexual discourse of resistance. I engage this discourse with a literature review in order to discover links between homophobia and AAMSM in an interdisciplinary manner. Jungian psychology is then utilized to interpret internalized oppression. This leads to a discussion of social and religious justice for AAMSM in the Black church through the lens of liberation theology. While the oppressed have become oppressors within the Black church as regards AAMSM, liberation theology affirms all of humanity. Liberation theology provides a message of love for AAMSM and a source of Christian ethics for the Black church.

This paper is an inquiry into the discourse styles of men and women who work together in a conservative Protestant Christian business. Many conservative Protestant Christian churches teach that the Bible forbids women from holding positions of authority over men. Yet in the communications department of this particular business, women fill the top three management positions, supervising a mixed-gender staff of 15. Research has shown that men and women subconsciously use language markers that indicate personal attitudes toward the same and the opposite genders. This research project draws on that information while it analyzes the oral and electronic discourse of the communications staff. The purpose of this study is to observe whether or not the traditional teachings of conservative Protestant Christian churches has influenced the attitudes of these men and women with regard to women in positions of authority over men in a Christian business. Two staff meetings and a lunchroom conversation were audio taped and transcribed to note oral discourse patterns. One hundred and eleven emails were examined to mark patterns of written discourse. This data was then evaluated against published research in the area of gendered discourse markers. The results indicate that two of the three women in leadership positions over men were comfortable with their positions of authority, but the third woman's discourse patterns showed signs of insecurity. Furthermore, the men in the department did not indicate signs that they seek to exercise power over women, nor did they show signs of difficulty in submitting to the authority of the women. The women staff members, however, showed definite indications of being insecure in a mixed group, and of being meekly subordinate to anyone in authority over them. These results, while helpful, are not definitive in that they do not account for the possibility of other influencing factors, such as personality types, job roles and expectations, age differences, or church teachings on meekness and submission to authority. However, the results of this research indicate that some conservative Christian men are ready for and able to embrace the concept of having women in positions of authority over them, even in a Christian environment, and a few conservative, Christian women are ready to step into those positions. Also from this research it could be concluded that, on the average, conservative women struggle more with the shift of authority than men do. More research would need to be done to address that question fully.

This project examines the relationship between gendered identities, virtual communities, and material bodies, with an emphasis on eating disorders and self-injury practices. The use of the internet to represent and foster particular categories of material bodies, such as the anorexic, the fitness buff, and the self-injurer, has gained substantial visibility due in part to the proliferation of visual imagery presented through social networks. I analyze written and visual texts within specific social networks to assess their function and potential impact on individuals and larger communities. Drawing from Donna Haraway's cyborg theory, N. Kathryn Hayles' posthuman, Judith Butler's performativity, feminist poststructural analysis, and the notion of augmented reality, this project explores how individuals rely on social networks, images, and technologies to provide supportive environments for, as well as modify and maintain, specific gendered bodies. Applying feminist interpretations of Foucault's concepts of discipline and "docile bodies," primarily the research and critiques of Susan Bordo, Anne Balsamo, and Armando Favazza (among others), I examine how image sharing and interactions via social networks and communities affect material bodies and function as forms of social control, normalizing and encouraging ultra-thin bodies and dangerous behaviors, including eating disorders, overexercise, and cutting. I also explore subversive strategies of resistance enacted both within and beyond pro-ana and self-injury communities to counter negative messages and promote positive body image in girls and women.