For a while, video games have been the target of scrutiny with regards to their perceived potential to adversely affect younger individuals. In particular, it is often argued that these video games, particularly those of violent nature, may increase hostility to an extent that it manifests itself in violent behavior. This thesis aims to denote what effects these video games have on young adults, particularly in relation to the respondents’ indicated extent of adverse childhood experiences, trait anger, and competitiveness, all three of which were assumed to have a positive relationship with hostility. A survey was distributed to students attending Western Kentucky University in an attempt to measure what effects these three aforementioned variables have on young adults, in addition to what affects video game playing and violence in video games may have on hostility and aggression. From the data acquired, it was clear that while adverse childhood experiences had no statistical significance in this study and higher competitiveness indicated a very slight decline in hostility, trait anger did in fact appear to raise hostility in the respondents. Additionally, increases in exposure to both video game play and violence in video games were shown to lead to a decrease in hostility. From this, it would appear that trait anger was the only variable to truly increase hostility in young adults, and the often-discussed variables of video game play and violence in video games both appear to decrease hostility in respondents as exposure to either factor increases, thus going against the common assumptions.

This thesis focuses on a specific subset of online relationships—the sugar daddy and sugar baby relationship, more specifically how a self-proclaimed sugar daddy might market themselves to potential sugar babies. The sugar daddy-sugar baby relationship is an arrangement in which a wealthier man will compensate an attractive girl, usually younger, to provide him romantic, sexual, and/or platonic companionship. This compensation tends to vary, but can include money, gifts, or simply the lavish lifestyle of being around a wealthier partner. A small, yet distinct minority among online sugar daddies consists of those who promise life-changing circumstances for their partners. Dubbed “salvation rhetoric,” this type of language targets women in more vulnerable positions, and offers to them a high-end lifestyle, the knowledge to succeed, emotional betterment, or even spiritual enlightenment. This paper seeks to answer the questions of what kinds of salvation discourses are operating within the sphere of online sugar dating, and what kinds of demographic factors may be affecting any differences in discourses.

This research focuses on the importance on the Millennial Generation and their perceptions of food buzzwords. Since the Millennial Generation is the largest group purchasing and preparing their own foods, the food industry is becoming dependent on their buying preferences. A survey reflected the participants’ demographics and their buying preferences based on a series of food buzzwords when they are purchasing foods. Results show the Millennial Generation prefers “local” buzzwords. As the Millennial Generation continues to purchase foods for themselves and their families, it can be expected their choices will encourage others to do the same based on their family shopping factors, social interaction, and relationship building traits.

Nisbet's theory of alienation entails three propositions: 1) alienation is a unidimensional phenomenon; 2) alienation is a generalized phenomenon; and 3) power relations foster loss of community which engenders alienation. All three propositions were tested on a population of graduate students at a university in the Pacific Northwest.

Historically, social scientists have not only marginalized rap music as a viable unit of scholarly analysis, but failed at attempts to understand the thoughts and actions of rap music consumers. This study analyzes the connection between rap music’s (and the artists’) authenticity and how those perceptions of authenticity affect music consumers’ decision making process, thus providing a possible explanation as to why music fans purchase rap music. The goal of this research was to see if the reasons rap music fans provide explaining the rationale behind their purchases match the images and perceptions presumably held by the general public about rap music. A snowball sample was used to survey a total of 30 rap music “experts.” The findings from this study indicate the concept of authenticity is very important in validating not only rap music, but rap artist, rap music fans, and hip hop culture as a whole. The findings from this study provide empirical evidence supporting the importance of authenticity as a construct and the use of rap music as a unit of scholarly research analysis. By justifying the importance of authenticity to rap music and hip hop culture, this research proposes that authenticity may well be used as a means to maintain existing relationships with a fan-base and as a marketing tool used by record companies to attract new fans and generate album sales.

Cell phones and the Internet have become cornerstones in the daily lives of most Americans. Researchers have rigorously studied numerous dimensions of electronically mediated communication (EMC). Yet, very little research has explored the context and consequences of negotiating multiple forms of EMC within everyday life. The purpose of this study was to explore the impact of everyday forms of electronically mediated communication (EvEMC) – cell phone talk, text messages, instant messages, and email – on self-work, particularly within personal relationships. Results of OLS regression analyses of survey data collected from 617 college students and qualitative data analysis of three subsequent focus groups suggested that negotiating personal relationships with and within EvEMC produces a sense of interstitial copresence, which is an awareness of the convergence of perpetual copresence within a digital environment and presence or copresence within a physical environment. The findings suggested that interstitial copresence is inherently Janus-faced. EvEMC provided people with a strong sense of freedom and control. However, negotiating personal relationships within interstitial copresence resulted in dissolution of relational boundaries. Consequently, deceptive tactics were commonly used to negotiate self-presentation within interstitial copresence, which had consequences for people’s self-appraisals as well. Since important others were expected to be accessible virtually anytime and anywhere, people with a strong sense of interstitial copresence often had an adverse emotional reaction when important others did not answer their calls or quickly reply to their messages or call or send messages regularly. As personal relationships negotiated within interstitial copresence move toward totality, the consequences for both the self and the relationships become more pronounced. Ultimately, the study concludes that self-work with and within interstitial copresence produces an interstitial self – a relational self that is, at all times, situated within a physical environment and a digital environment, yet never completely in either environment.

This study is a qualitative examination of twenty current and former users of marijuana, using in-depth interviews as the units of analysis. The relationship between the participants’ perceived costs and rewards, type and amount of linguistic accounts used, as well as frequency of use are explored using Homans' exchange theory and Lyman and Scott’s theory of accounts. Reasons for continuation, regulation, and cessation of use are also studied. It is found that the participants use marijuana for a varied amount of reasons; these reasons directly influence how they account for their behavior as well as their frequency of use, particularly whether or not they use marijuana on a daily basis.

The aim of this research is to find social factors in Chinese academic immigrants’ conversion to Christianity using the perspectives of symbolic interactionism and social exchange theory. The research data are drawn from observation and interviews. Fourteen Chinese student converts were interviewed. The analysis focuses on the interaction between recruits and Christians. Results supported the idea that religious conversion happens progressively. Affective bonds are essential for the religious conversion of Chinese academic immigrants. Chinese Christian converts experienced five stages. First, they develop affective commitment to Christians close to them and regard them as their reference group. Second, an emergent generalized other is internalized in recruits’ minds through recruits’ acceptance of symbolic language in Christianity and interaction with Chinese Christians. Third, recruits understand the Bible with the perspective of Christians. Fourth, as the socially defined reality reinforces their beliefs and the affective bonds develop, recruits confess their sins and decide to believe in God. Finally, recruits strengthen their understanding of Christianity by intensifying interactions with Chinese Christians.

Academic interest in drag entertainers began in the late 1970s and has since been slowly growing. The literature has, thus, far largely examined entertainers’ life stories as well as whether drag reinforces or transgresses traditional gender roles. Little research has focused on the interactions between drag entertainers and their audiences. Based upon observational data and in-depth interview data, this study examines the tipping interactions that occur between an audience member and a drag entertainer during a drag show, positive and negative aspects of performing in drag, and rational techniques that entertainers use to encourage audience members to tip. In addition, it explores whether gender roles are reinforced or transgressed as well as the maintenance of the illusion of heteronormativity. Entertainers reported using several rational techniques to engage the audience, which included performing popular songs, wearing interesting outfits, and interacting with the crowd. These rational strategies were based upon the entertainer taking the role of the generalized other, the audience. Entertainers in this study discussed positive aspects of doing drag that made performing a positive symbolic experience for the performer. Through their stage performances entertainers reinforced traditional gender roles and, as a byproduct, also reinforced heteronormativity.

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