Fall 2020
ENGL 198- Academic Prep for Engl Majors
ENGL 251- Not Your Grandma's English Class
ENGL 295- Writing Literary Criticism
ENGL 391- Intro to Folklore
REL- The Book of Mormon
REL 200- The Eternal Family
SWELL 146- Racquetball, Beginning
ENGL 251- Not Your Grandma's English Class
ENGL 295- Writing Literary Criticism
ENGL 391- Intro to Folklore
REL- The Book of Mormon
REL 200- The Eternal Family
SWELL 146- Racquetball, Beginning
ENGL 198- Academic Prep for Engl Majors
Course outcomes common to all sections of ENGL 198
- To familiarize you with English major requirements and expectations.
- To introduce you to department, college, and university resources that will support you throughout your BYU career and help you in your search for internships.
- To assist you in tailoring your undergraduate studies to meet your post-BYU plans.
- To encourage your identification and cultivation of the skills you need to reach both academic and professional goals.
Emmalisa Horlacher
Phil Snyder
English 198
15 September 2020
Academic Advisor Meeting Report
I met with Jon Balzotti in a phone call meeting at 3:15pm September 15th, 2020. We had a long talk and a very good conversation. I first started out by explaining a bit about my goals and he gave me advice on what I’d need to do to reach those goals.
Perhaps the most important thing he said to me was to work backwards. I did not completely understand what he meant by that so I asked him. He explained it to me as such: you know where you want to go, so what are the steps that it would take to get there, what experience do you need, what connections should be made? It made me think of this valuable question that I need to answer for myself; Say your super far up in your dream company, if you were to hire the person you’d want for your dream job, what experience, qualities, and skills would you want that person to have?
He told me to look for internships in places that will make me attractive to companies I want. If I have to start small, do it. He told me to stop working jobs that are not in the direction that I want to be heading and to start working in the place where I want, even if it’s a grind job.
He advised me to take creative writing as well as a few other classes such as ENGL 384, as they place students in internships. He also suggested I check out a rhetoric minor. He gave me a list of professors that I should reach out to and take classes from. He gave me the names of the creative writing nonfiction professors and the creative writing fiction professors. I am excited to get to reach out to them.
The biggest problem people in my major struggle with is knowing what to do after I graduate. He advised me to identify internships and develop skills beyond critical thinking.
I had the chance, so I asked him how he came to know what he wanted to do. He shared that he had always loved reading. He would go to the library and read and read and read. When he got into college as a freshman he knew he wanted to be an English professor. His advisors at the time told him that, statistically, it was easier to be an astronaut than it was to be an English professor. It was there he realized that to be what he wanted, he was going to have to do what others weren’t willing to. He’d have to work harder, study longer, and be the best. That’s what he did and now he’s an English professor. Pretty cool.
So I’d been struggling in my English classes as to the purpose of what my teachers were trying to teach me. It seemed like all we were doing in my classes was learning how to enter this thing called, “academic conversation” that normal people just don’t care about. It made no sense to me why I should care, let alone write a response critique, about some know-it-all’s interpretation of Flannery O’Connor when the general populous could care less. It just didn’t make sense. He explained that the English program is designed to help students develop their mind and learn how to think critically. These interpretations and analysis of theorists are all, in essence, just practise to be able to adapt to different kinds of understanding. It is important to know about so-and-so’s interpretation of Flannery O’Connor because you come to understand the thought processes of so-and-so and their time period. To me, bing able to understand culture and people is important because it expands my personality and teaches me how to love on a larger level.
I found this meeting to be incredibly valuable and I’m grateful that I was able to take the time to do it. Lastly, Prof. Balzotti told me to stay focused and it’s true. I could get so distracted by so many different pursuits if I’m not careful. I know what I want to do. I need to keep at it and believe in myself. I’m grateful for someone like Prof. Balzotti to help inspire me.
Names of Professors to reach out to: Chris Crow. Pat Maddon. Jon Benyon. Spenser Hyde.
Phil Snyder
English 198
15 September 2020
Academic Advisor Meeting Report
I met with Jon Balzotti in a phone call meeting at 3:15pm September 15th, 2020. We had a long talk and a very good conversation. I first started out by explaining a bit about my goals and he gave me advice on what I’d need to do to reach those goals.
Perhaps the most important thing he said to me was to work backwards. I did not completely understand what he meant by that so I asked him. He explained it to me as such: you know where you want to go, so what are the steps that it would take to get there, what experience do you need, what connections should be made? It made me think of this valuable question that I need to answer for myself; Say your super far up in your dream company, if you were to hire the person you’d want for your dream job, what experience, qualities, and skills would you want that person to have?
He told me to look for internships in places that will make me attractive to companies I want. If I have to start small, do it. He told me to stop working jobs that are not in the direction that I want to be heading and to start working in the place where I want, even if it’s a grind job.
He advised me to take creative writing as well as a few other classes such as ENGL 384, as they place students in internships. He also suggested I check out a rhetoric minor. He gave me a list of professors that I should reach out to and take classes from. He gave me the names of the creative writing nonfiction professors and the creative writing fiction professors. I am excited to get to reach out to them.
The biggest problem people in my major struggle with is knowing what to do after I graduate. He advised me to identify internships and develop skills beyond critical thinking.
I had the chance, so I asked him how he came to know what he wanted to do. He shared that he had always loved reading. He would go to the library and read and read and read. When he got into college as a freshman he knew he wanted to be an English professor. His advisors at the time told him that, statistically, it was easier to be an astronaut than it was to be an English professor. It was there he realized that to be what he wanted, he was going to have to do what others weren’t willing to. He’d have to work harder, study longer, and be the best. That’s what he did and now he’s an English professor. Pretty cool.
So I’d been struggling in my English classes as to the purpose of what my teachers were trying to teach me. It seemed like all we were doing in my classes was learning how to enter this thing called, “academic conversation” that normal people just don’t care about. It made no sense to me why I should care, let alone write a response critique, about some know-it-all’s interpretation of Flannery O’Connor when the general populous could care less. It just didn’t make sense. He explained that the English program is designed to help students develop their mind and learn how to think critically. These interpretations and analysis of theorists are all, in essence, just practise to be able to adapt to different kinds of understanding. It is important to know about so-and-so’s interpretation of Flannery O’Connor because you come to understand the thought processes of so-and-so and their time period. To me, bing able to understand culture and people is important because it expands my personality and teaches me how to love on a larger level.
I found this meeting to be incredibly valuable and I’m grateful that I was able to take the time to do it. Lastly, Prof. Balzotti told me to stay focused and it’s true. I could get so distracted by so many different pursuits if I’m not careful. I know what I want to do. I need to keep at it and believe in myself. I’m grateful for someone like Prof. Balzotti to help inspire me.
Names of Professors to reach out to: Chris Crow. Pat Maddon. Jon Benyon. Spenser Hyde.
Phil Snyder
ENG 198
10 Oct 2020
Emmalisa Horlacher
Assignment Three: Match Your Competencies with your Post-Graduation Plans
Right now, all I have left to complete are my Major Requirements, and then I will have a Bachelor’s in English. If I focus on these specific things, it is possible that I could graduate in three or four semesters. That is one of my goals but by accomplishing that goal, I will not have time to complete a minor, however, I can take advantage of all the other institutions that BYU provides. I think that internships, student journals, competitions, clubs, and other such opportunities will be among my greatest assets to helping me go towards my end goals. First and foremost, I want to write family entertainment, specifically in the visual media format. To do this I want to get either a writing internship, specifically with family-centered media, or a film internship with BYUtv or another local company. I know that to accomplish that I need to identify the places where I would want to work, perhaps I can pick 5, then I keep an eye on when and what internships they have available. I’ll need to make connections with people in the companies that I want to work in and I can do that using LinkedIn. As soon as I know about an internship, I’ll need to apply for it. I think it will be most important to keep my eyes and ears open to opportunities available around me that I can take the best advantage of. Financially, I will avoid debt. If I need to take a semester off and work full-time to save up enough for college, I will do that. I need to develop myself to the point where I can be capable enough to have an internship and be in school at the same time, I think that would be the most Horlacher financially beneficial and would be for my greatest advantage. I also need to be able to set aside time so that I can apply for scholarships and look for other ways to finance my education. With my professional goals, I know that I need to spend time writing everyday, and to be able to do that I will participate in the competitions, the journals, and the clubs that BYU provides. Currently I am a part of the Comedy Relief Society and that has been a lot of fun. I’ve been able to write some good products for them. I also have a goal to always be participating in at least one competition. Currently I have my eyes set on submitting something for “inscape” due on Oct 15th. After I submit that project I will look at the newsletter, “the scoop”, and pick a new competition to go for. It is important to me to always be writing and I love deadlines and being able to have a purpose behind what I am writing. I am so grateful for the many and amazing opportunities that BYU provides and I hope to be able to take advantage of as many as possible. I know that BYU is a place where extremely capable people are consolidated so I am excited to be able to make connections and relations that will help to launch me into a better future. Many of my goals I’ve already started but many of them still need to be started too. Honestly, I can only do so much, but I believe in Christ, and I believe that he will help me, so long as I remain righteous and so long as I follow his will. Thank you.
ENG 198
10 Oct 2020
Emmalisa Horlacher
Assignment Three: Match Your Competencies with your Post-Graduation Plans
Right now, all I have left to complete are my Major Requirements, and then I will have a Bachelor’s in English. If I focus on these specific things, it is possible that I could graduate in three or four semesters. That is one of my goals but by accomplishing that goal, I will not have time to complete a minor, however, I can take advantage of all the other institutions that BYU provides. I think that internships, student journals, competitions, clubs, and other such opportunities will be among my greatest assets to helping me go towards my end goals. First and foremost, I want to write family entertainment, specifically in the visual media format. To do this I want to get either a writing internship, specifically with family-centered media, or a film internship with BYUtv or another local company. I know that to accomplish that I need to identify the places where I would want to work, perhaps I can pick 5, then I keep an eye on when and what internships they have available. I’ll need to make connections with people in the companies that I want to work in and I can do that using LinkedIn. As soon as I know about an internship, I’ll need to apply for it. I think it will be most important to keep my eyes and ears open to opportunities available around me that I can take the best advantage of. Financially, I will avoid debt. If I need to take a semester off and work full-time to save up enough for college, I will do that. I need to develop myself to the point where I can be capable enough to have an internship and be in school at the same time, I think that would be the most Horlacher financially beneficial and would be for my greatest advantage. I also need to be able to set aside time so that I can apply for scholarships and look for other ways to finance my education. With my professional goals, I know that I need to spend time writing everyday, and to be able to do that I will participate in the competitions, the journals, and the clubs that BYU provides. Currently I am a part of the Comedy Relief Society and that has been a lot of fun. I’ve been able to write some good products for them. I also have a goal to always be participating in at least one competition. Currently I have my eyes set on submitting something for “inscape” due on Oct 15th. After I submit that project I will look at the newsletter, “the scoop”, and pick a new competition to go for. It is important to me to always be writing and I love deadlines and being able to have a purpose behind what I am writing. I am so grateful for the many and amazing opportunities that BYU provides and I hope to be able to take advantage of as many as possible. I know that BYU is a place where extremely capable people are consolidated so I am excited to be able to make connections and relations that will help to launch me into a better future. Many of my goals I’ve already started but many of them still need to be started too. Honestly, I can only do so much, but I believe in Christ, and I believe that he will help me, so long as I remain righteous and so long as I follow his will. Thank you.
ENGL 251- Not Your Grandma's English Class
Course outcomes common to all sections of ENGL 251
- Students will learn foundational approaches to reading literary, critical, and theoretical texts.
- Students will identify and classify fundamental issues and questions related to literary analysis.
- Students will produce readings of literature that employ this lexicon, demonstrate these reading approaches, and engage these fundamental issues and questions.
- Students will demonstrate mastery of a basic literary-critical lexicon.
Emmalisa Horlacher
Professor Jamie Horrocks
ENGL 251
3 November 2020
Explication 2
“Culture is to be found operating in civil society, where the influence of ideas, imbibed pedagogically, works not through domination but by what Gramsci calls consent. In any society that isn’t totalitarian, rule by consent is always preferred to rule by coercion and force, which is notoriously unstable. Thus, certain forms predominate over others; certain ideas have more influence than others. The form of this cultural leadership is what Gramsci called hegemony.” (Nealon)
This paragraph found in a chapter of Nealon and Giroux’s book, “The Theory Toolbox,” is a clarification of the idea of hegemony.
Hegemony was an idea construed together by an Italian theorist named Antonio Gramsci. Gramsci was a Marxist philosopher and a founding member of the Communist Party of Italy back in 1921 (Antonio Gramsci). He had many writings but perhaps his most famous is that on which he introduces “hegemony”.
To be able to use the paragraph to deduce the definition of hegemony, we must clarify a few words. Using the Webster dictionary, it can be learned that the word imbibed means to “assimilate”, which is a fancy way of saying that ideas are being added. The word pedagogically means to relate to anything involving education or teachers (pedagogically). A totalitarian society is a society where “the citizen should be totally subject to an absolute state authority”, which can be exemplified as a communist government (totalitarianism). Consent, as it is used in the paragraph, means a society that allows itself to be influenced or ruled by certain ideas. Lastly, hegemony, in Webster’s terms, means “the social, cultural, ideological, or economic influence exerted by a dominant group” (Hegemony). But what do these things mean in context and why are they important to the overall passage?
In the first sentence the ways in which culture is discovered come to light. Culture comes through “influence of ideas”, such as religions, morals, stories, philosophies, theories, and all many of learning which is, as previously uncovered, another way of saying imbibed pedagogically. The sentence goes on to say that this works, this way in which ideas become culture, works because of societal consent. The majority of people in society have to consent to this for it to become culture.
In the next sentence, it is clarified that this concept is excluded from totalitarian governments, as in such the government institutions decide culture, and that rule by consent is favorable because coercion and force are unstable (totalitarianism). To coerce and force a society to adapt to a certain culture has a greater likelihood to lead to uprising and rebellion, which is why such methods are unstable.
The third sentence attributes the reason why some ideas stay around to the concept of social consent. Certain forms predominating other’s can be rephrased simply when we understand what is meant by forms and predominating. The forms mentioned represent culture and societal ideologies. What is insured by the use of predominating is that the ideas that stick around for a time long enough to become common knowledge among the society at large. For instance, though a certain playground ritual may be popular on a certain northeast playground, it is not culture unless it gets passed around and adopted by each playground in the larger school system. The ideas that have the most influence are the ones that society at large adopts, which are adopted because of the consent of the people.
Finally, the last sentence is the bringing together of all the ideas into one definition: hegemony. This idea of the society creating culture is what is meant by “cultural leadership”. To give an example, it could be looked to the Disney culture that can be found in America. Many people find joy in Disney movies, songs, and entertainment including theme parks. According to Gamsci’s theory, this culture of Disney love was created by many people who all loved Disney productions. The reason for Disney’s success was largely in part because of the influence of a majority group. Disney movies have previously in past history been targeted to middle-class white Americans and because they enjoyed it, it became pop culture and thus, influenced the rest of society. This is hegemony. When the majority group influences overall societal culture.
Works Cited
Antonio Gramsci. (2020, November 02). Retrieved November 02, 2020, from https://en.m.wikipedia.org/wiki/Antonio_Gramsci
Hegemony. (n.d.). Retrieved October 30, 2020, from https://www.merriam-webster.com/dictionary/hegemony
Imbibe. (n.d.). Retrieved November 02, 2020, from https://www.merriam-webster.com/dictionary/imbibe
Nealon, J. T., & Giroux, S. S. (2012). Postcolonialism. In The theory toolbox: Critical concepts for the humanities, arts, and social sciences (2nd ed., p. 157). Lanham, MD: Rowman & Littlefield.
Pedagogically. (n.d.). Retrieved November 02, 2020, from https://www.merriam-webster.com/dictionary/pedagogically
Totalitarianism. (n.d.). Retrieved November 02, 2020, from https://www.britannica.com/topic/totalitarianism
Totalitarianism. (n.d.). Retrieved October 30, 2020, from https://www.merriam-webster.com/dictionary/totalitarianism
Professor Jamie Horrocks
ENGL 251
3 November 2020
Explication 2
“Culture is to be found operating in civil society, where the influence of ideas, imbibed pedagogically, works not through domination but by what Gramsci calls consent. In any society that isn’t totalitarian, rule by consent is always preferred to rule by coercion and force, which is notoriously unstable. Thus, certain forms predominate over others; certain ideas have more influence than others. The form of this cultural leadership is what Gramsci called hegemony.” (Nealon)
This paragraph found in a chapter of Nealon and Giroux’s book, “The Theory Toolbox,” is a clarification of the idea of hegemony.
Hegemony was an idea construed together by an Italian theorist named Antonio Gramsci. Gramsci was a Marxist philosopher and a founding member of the Communist Party of Italy back in 1921 (Antonio Gramsci). He had many writings but perhaps his most famous is that on which he introduces “hegemony”.
To be able to use the paragraph to deduce the definition of hegemony, we must clarify a few words. Using the Webster dictionary, it can be learned that the word imbibed means to “assimilate”, which is a fancy way of saying that ideas are being added. The word pedagogically means to relate to anything involving education or teachers (pedagogically). A totalitarian society is a society where “the citizen should be totally subject to an absolute state authority”, which can be exemplified as a communist government (totalitarianism). Consent, as it is used in the paragraph, means a society that allows itself to be influenced or ruled by certain ideas. Lastly, hegemony, in Webster’s terms, means “the social, cultural, ideological, or economic influence exerted by a dominant group” (Hegemony). But what do these things mean in context and why are they important to the overall passage?
In the first sentence the ways in which culture is discovered come to light. Culture comes through “influence of ideas”, such as religions, morals, stories, philosophies, theories, and all many of learning which is, as previously uncovered, another way of saying imbibed pedagogically. The sentence goes on to say that this works, this way in which ideas become culture, works because of societal consent. The majority of people in society have to consent to this for it to become culture.
In the next sentence, it is clarified that this concept is excluded from totalitarian governments, as in such the government institutions decide culture, and that rule by consent is favorable because coercion and force are unstable (totalitarianism). To coerce and force a society to adapt to a certain culture has a greater likelihood to lead to uprising and rebellion, which is why such methods are unstable.
The third sentence attributes the reason why some ideas stay around to the concept of social consent. Certain forms predominating other’s can be rephrased simply when we understand what is meant by forms and predominating. The forms mentioned represent culture and societal ideologies. What is insured by the use of predominating is that the ideas that stick around for a time long enough to become common knowledge among the society at large. For instance, though a certain playground ritual may be popular on a certain northeast playground, it is not culture unless it gets passed around and adopted by each playground in the larger school system. The ideas that have the most influence are the ones that society at large adopts, which are adopted because of the consent of the people.
Finally, the last sentence is the bringing together of all the ideas into one definition: hegemony. This idea of the society creating culture is what is meant by “cultural leadership”. To give an example, it could be looked to the Disney culture that can be found in America. Many people find joy in Disney movies, songs, and entertainment including theme parks. According to Gamsci’s theory, this culture of Disney love was created by many people who all loved Disney productions. The reason for Disney’s success was largely in part because of the influence of a majority group. Disney movies have previously in past history been targeted to middle-class white Americans and because they enjoyed it, it became pop culture and thus, influenced the rest of society. This is hegemony. When the majority group influences overall societal culture.
Works Cited
Antonio Gramsci. (2020, November 02). Retrieved November 02, 2020, from https://en.m.wikipedia.org/wiki/Antonio_Gramsci
Hegemony. (n.d.). Retrieved October 30, 2020, from https://www.merriam-webster.com/dictionary/hegemony
Imbibe. (n.d.). Retrieved November 02, 2020, from https://www.merriam-webster.com/dictionary/imbibe
Nealon, J. T., & Giroux, S. S. (2012). Postcolonialism. In The theory toolbox: Critical concepts for the humanities, arts, and social sciences (2nd ed., p. 157). Lanham, MD: Rowman & Littlefield.
Pedagogically. (n.d.). Retrieved November 02, 2020, from https://www.merriam-webster.com/dictionary/pedagogically
Totalitarianism. (n.d.). Retrieved November 02, 2020, from https://www.britannica.com/topic/totalitarianism
Totalitarianism. (n.d.). Retrieved October 30, 2020, from https://www.merriam-webster.com/dictionary/totalitarianism
FACEMASK PARTY OVER ZOOM
BY
Emmalisa Horlacher
Characters
PHEBE— The essence of a contemporary fashion and beauty complex. She comes from an ethnic minority background but is obsessed with western culture.
JESSICA— A well educated working-girl and friend of PHEBE. Talks real smart and thinks she’s better than everyone and knows everything.
CALLY— Extremely unfeminine yet dresses like a scamp. Has slight aggressive tendencies and enjoys deconstructing everything. She’s a self-proclaimed “enlightened” modernist.
DAREN— A nerdy dude with subordinated masculinity. Not supposed to originally be there and has never quite explored gender norms before.
Scene 1
(PHEBE starts up the zoom meeting. The entire skit will be recorded over zoom. JESSICA gets logging on.)
PHEBE: Jessica! You made it!
JESSICA: Phebe dear, it was an undoubtable inevitability that I would be present here to support you. But I do ask that we be punctual and timely. I have a critical work meeting at 5.
PHEBE: Oh, no worries, it shouldn’t be longer than 30 minutes.
(DAREN logs on, his camera is off. PHEBE looks at everyone on the call, so far it’s only herself, JESSICA and DAREN.)
PHEBE: Looks like we’re waiting for one more…
(CALLY hops on the call)
PHEBE: Perfect, that’s everyone. Will everyone please turn their cameras on? (DAREN turns his camera on.) Thank you! Well, hello everyone, welcome to my make-up trial, I am so excited to get started. Putting an add out there on facebook, I wasn’t sure if anyone was going to actually answer to the add. So thank you, thank you, thank you! I’d like to get to know a little bit about each of you before we got started! Would you like to introduce yourselves?
JESSICA: I’m Jessica, I’ve been Phebe’s affectionate acquaintance for a certain number of years now. She comes highly recommended by my standards.
CALLY: Name’s Cally.
PHEBE: …and you?
DAREN: ...I’m Daren…
PHEBE: Nice to meet you Daren and Cally. I’m Phebe, thanks again, super great for you to come! Did all of you receive your packets in the mail? I didn’t mess up on any addresses did I?
JESSICA: My delivery by mail was efficacious.
CALLY: Yah, I got it. (Holds up packet)
DAREN: Oh, let me go get it. (He exits his camera)
CALLY: Hey, do I get paid for doing this? Like $15 for being a test subject or something?
JESSICA: This is a marketing party. Phebe’s going to present us the product and then we’ll surmise the value and cost figures; we’ll decide whether or not it would be a wise purchase and a benefit to our future health.
CALLY: Do you have anymore breath to waste on big words like that? You could literally say the same thing if you cut your sentences in half.
JESSICA: If I used less words you wouldn’t be able to understand my meaning.
(DAREN comes back)
PHEBE: So you’ll need to be near a sink while we’re trying out all the products so you can wash them off after we put them on.
CALLY: I got that covered, a sink here and a beer on the other side.
PHEBE: Right… So the first thing we’re going to do is start with the pre-cream moisturizer. It will make sure that all the good oils and vitamins stay firm on your face. You just open the cream and spread it all over your face like this. I really think circular motions work best because it helps not to make wrinkles and doesn’t treat your skin too roughly.
DAREN: wait wait wait… is this… make-up?
PHEBE: it’s the newest MWK pre-day face pallet. You’re going to love it, I guarantee.
DAREN: I, uh, I think I’m in the wrong place… is this not the online blaseball club meeting?
CALLY: Blaseball? Like that online statistics nerd thing? Ha! You should know what type of meeting you are joining, nerd.
JESSICA: Is it not true that you as well, Cally, had confusion about the meeting of which you were participating in?
PHEBE: Lady’s! And Daren, we don’t have to let these labels define us. This doesn’t have to be a business meeting. This could also be like a meeting of friends who just didn’t know they were friends yet. Or even a meeting of artists whose canvas is our faces and we’re just priming our painting.
JESSICA: Phebe, I feel it would be more effective if we were to set an established social code among the members meeting here and now. We can easily distinguish that you currently command the attention to inform us about this product, and we are the subjects to whom the product is being presented. Such a code will form more clear expectations for behavior of the members involved. Can we do that?
PHEBE: I just want you all to feel open to express yourselves however you need to.
(Everyone’s staring at eachother with tons of tension)
DAREN: (trying to diffuse the situation) Uh… did I say blaseball? Ha, I must have been mistaken… I’m here to uh, prime the painting? You see!
(DAREN puts the stuff all over his face.)
PHEBE: Oh you’re doing it wrong. Circles. The way you put it on your face is so important. It’s such a process and if you don’t do it right it can make a dramatic difference to your face- good- that’s right. Ok. Now that we all have that on, our faces are ready. Get out the exfoliation cream and rub it all over your face, continue with the circles, don’t forget the circles. Our bodies are so precious, they really are just a reflection of who we are and what we represent you know. In essence, our bodies are just a reflection of our cultures. A little bit can go a long way. Once you’re done we’ll wash it off with the little handkerchief in your packets.
CALLY: You do realize that you're trying to say our cultures have some kind of ‘form’ or whatever they follow right?
PHEBE: Well don’t they?
CALLY: You’re all just playing your own game, trying to make something out of life that isn’t there.
JESSICA: We use our means at hand, and, though it lacks perfection, it achieves the desired result. Is that a problem?
CALLY: The problem is the lack of realization all of you live in. The moment I realized that there really was no core to anything changed my life.
JESSICA: For better or for worse?
PHEBE: Ok! Let’s move on to the facemask. Everyone ready?
(DAREN gives a thumbs up. CALLY and JESSICA nod slowly. PHEBE then leads everyone in putting on the facemask cream.)
PHEBE: I love how Natural all their products are. They only use organic and raw materials from the ground. Even just look on the bottle. It’s all stuff you can read no problem! None of that artificial stuff. Remember to rub it in with circular motions. Circular Daren, especially around the cheeks, those are so fragile. And don’t get it in you’re eyes. How’s everyone feeling?
CALLY: Fine
(DAREN gives a thumbs up)
JESSICA: Phebe dear, is it supposed to be burning?
PHEBE: Oh, that’s not good. Go wash it off real quick.
(JESSICA exits her camera)
CALLY: Real “natural” huh.
PHEBE: It can’t be perfect for everyone.
CALLY: Tell me, if it was grown by people, in a garden that people prepared, then harvested by people and then thrown together by people and put in a fancy bottle by people, is it really natural?
DAREN: Well, it wasn’t people that made it grow.
CALLY: And now we’re putting this muck on our faces. How exactly is anything about this product, “natural”?
DAREN: The fact that we have it here right now and using something that was created. What could be more natural than that?
(JESSICA comes back into her frame)
JESSICA: Forgive my absence.
PHEBE: No worries. Glad to have you back! Ok, so now we wait about 3 minutes before we wash it off and while we’re waiting I wanted to show you this short video!
(PHEBE share her screen and starts to play a video about how the English took over Australia and destroyed all the aboriginee industry.)
PHEBE: Great! Now we can go wash it off. So what did you all think of the video? Wasn’t it super informative?
(Everyone except JESSICA go to wash off their face)
JESSICA: I thought it well how the clip portrayed the relationship between the English and the Aborigines, but Phebe, I lack in finding a relationship between this clip and our current task. What exactly did any part of that video have to deal with beauty products?
PHEBE: (off screen) That’s a great question! What do you guys think?
CALLY: (pops into screen) It didn’t.
DAREN: (comes back into screen using a wet rag to wipe the rest of it off) Well, I can kind of see a connection. Like how all the English guys cleared out all the old customs and things of the aborigines, maybe the new creams and stuff are clearing out all the old grime and things in our faces.
JESSICA: Daren, though I may find myself in your disfavor I must say that that comparison was fallacious and boarded on an unacceptable conjunction.
PHEBE: But good job for trying. I love that you’re really trying to make connections!
CALLY: I can make a connection too.
JESSICA: Now would be an excellent time to move on to the next topic Phebe.
PHEBE: Ok, everybody, how does your faces feel? It should feel so soft.
DAREN: Wow...
CALLY: Feels like money.
DAREN: I don’t think my face has ever felt this good in my life. I… I kind of like it.
PHEBE: I’m so glad to hear that! I’d love to have you do a customer review when we’re done.
(DAREN shrugs, happily embarrassed.)
PHEBE: Finally, we apply the after cream. It is packed with all kinds of super good nutrients for your face. But don’t use it if you’re allergic to cinnamon or pregnant. This is really the final protection touch to finish it all off and make your skin glow. Doesn’t it feel so good?
(CALLY nods)
JESSICA: It is delightful.
(DAREN nods enthusiastically)
PHEBE: Each of you are like stars and we each need to be shined up a little. These products have really helped me discover my ‘glow.’ So, what do you say? Are you interested in buying them?
CALLY: Yah, I’m out of here. I don’t need this feminist garbage.
JESSICA: Do you even remotely comprehend what feminism is and what it is not? Because you certainly imply that you do not!
(CALLY signs off the meeting)
JESSICA: It is regrettable that you were unable to get any sales on this meeting. Perhaps the community unto which you marketed were the wrong type of customers for your product. Unfortunately, I must be getting to work soon. Goodbye Phebe dear.
PHEBE: Bye!
(JESSICA signs off the meeting. It’s just DAREN and PHEBE on the call now. DAREN seems like he wants to say something.)
DAREN: ...Can I get three orders of each of those products?
PHEBE: Absolutely! It comes with free shipping-and-handling. While we’re at it, I have to ask… would you ever be interested in playing around with a little make-up?
(PHEBE holds up a pallet of make-up. DAREN shrugs.)
END
WORKS CITED
Bawarshi. “Genre and Literary Studies: Looking Back, Looking Forward.” The Genre Function.
Bordo, Susan. “From Unbearable Weight: Feminism, Western Culture, and the Body.” The
Norton Anthology of Theory and Criticism, W.W. Norton & Co., 2010, pp.
2096–2106.
Budgeon, Shelley. Third Wave Feminism and the Politics of Gender in Late Modernity, by
Shelley Budgeon, Palgrave Macmillan, 2011, pp. 25–75.
Butler, Judith. “On the Being of Gayness as Necessary Drag.” Imitation and Gender
Insubordination, by Judith Butler, 1991, pp. 310–316.
Derrida, Jacques, and Charles E. Bressler. “Structure, Sign and Play in the Discourse of the
Human Sciences.” An Intro to Theory and Practice, Fifth ed., Longman, pp. 256–271.
Fish, Stanley E. “How To Recognize a Poem When You See One.” Is There a Text in This Class?:
the Authority of Interpretive Communities, by Stanley Eugene. Fish, Harvard University
Press, 1980, pp. 322–337.
Eagleton, Terry “In Pursuit of Form: The Meaning of Form.” How to Read a Poem, by Terry
Eagleton, Blackwell, 2007, pp. 65–73.
Morton, Timothy. “The Scope of the Damage.” The Ecological Thought, by Timothy Morton, Harvard University Press, 2012, pp. 4–11.
Nealon, Jeffery T., and Susan S. Giroux. “Postcolonialism.” The Theory Toolbox Critical
Concepts for the Humanities, Arts, and Social Sciences, by Jeffrey T. Nealon and Susan
Searls Giroux, 2nd ed., Rowman & Littlefield, 2012, pp. 154–164.
Pascoe, C. J., and Tristan Bridges. Exploring Masculinities: Identity, Inequality, Continuity and
Change. Oxford University Press, 2016.
BY
Emmalisa Horlacher
Characters
PHEBE— The essence of a contemporary fashion and beauty complex. She comes from an ethnic minority background but is obsessed with western culture.
JESSICA— A well educated working-girl and friend of PHEBE. Talks real smart and thinks she’s better than everyone and knows everything.
CALLY— Extremely unfeminine yet dresses like a scamp. Has slight aggressive tendencies and enjoys deconstructing everything. She’s a self-proclaimed “enlightened” modernist.
DAREN— A nerdy dude with subordinated masculinity. Not supposed to originally be there and has never quite explored gender norms before.
Scene 1
(PHEBE starts up the zoom meeting. The entire skit will be recorded over zoom. JESSICA gets logging on.)
PHEBE: Jessica! You made it!
JESSICA: Phebe dear, it was an undoubtable inevitability that I would be present here to support you. But I do ask that we be punctual and timely. I have a critical work meeting at 5.
PHEBE: Oh, no worries, it shouldn’t be longer than 30 minutes.
(DAREN logs on, his camera is off. PHEBE looks at everyone on the call, so far it’s only herself, JESSICA and DAREN.)
PHEBE: Looks like we’re waiting for one more…
(CALLY hops on the call)
PHEBE: Perfect, that’s everyone. Will everyone please turn their cameras on? (DAREN turns his camera on.) Thank you! Well, hello everyone, welcome to my make-up trial, I am so excited to get started. Putting an add out there on facebook, I wasn’t sure if anyone was going to actually answer to the add. So thank you, thank you, thank you! I’d like to get to know a little bit about each of you before we got started! Would you like to introduce yourselves?
JESSICA: I’m Jessica, I’ve been Phebe’s affectionate acquaintance for a certain number of years now. She comes highly recommended by my standards.
CALLY: Name’s Cally.
PHEBE: …and you?
DAREN: ...I’m Daren…
PHEBE: Nice to meet you Daren and Cally. I’m Phebe, thanks again, super great for you to come! Did all of you receive your packets in the mail? I didn’t mess up on any addresses did I?
JESSICA: My delivery by mail was efficacious.
CALLY: Yah, I got it. (Holds up packet)
DAREN: Oh, let me go get it. (He exits his camera)
CALLY: Hey, do I get paid for doing this? Like $15 for being a test subject or something?
JESSICA: This is a marketing party. Phebe’s going to present us the product and then we’ll surmise the value and cost figures; we’ll decide whether or not it would be a wise purchase and a benefit to our future health.
CALLY: Do you have anymore breath to waste on big words like that? You could literally say the same thing if you cut your sentences in half.
JESSICA: If I used less words you wouldn’t be able to understand my meaning.
(DAREN comes back)
PHEBE: So you’ll need to be near a sink while we’re trying out all the products so you can wash them off after we put them on.
CALLY: I got that covered, a sink here and a beer on the other side.
PHEBE: Right… So the first thing we’re going to do is start with the pre-cream moisturizer. It will make sure that all the good oils and vitamins stay firm on your face. You just open the cream and spread it all over your face like this. I really think circular motions work best because it helps not to make wrinkles and doesn’t treat your skin too roughly.
DAREN: wait wait wait… is this… make-up?
PHEBE: it’s the newest MWK pre-day face pallet. You’re going to love it, I guarantee.
DAREN: I, uh, I think I’m in the wrong place… is this not the online blaseball club meeting?
CALLY: Blaseball? Like that online statistics nerd thing? Ha! You should know what type of meeting you are joining, nerd.
JESSICA: Is it not true that you as well, Cally, had confusion about the meeting of which you were participating in?
PHEBE: Lady’s! And Daren, we don’t have to let these labels define us. This doesn’t have to be a business meeting. This could also be like a meeting of friends who just didn’t know they were friends yet. Or even a meeting of artists whose canvas is our faces and we’re just priming our painting.
JESSICA: Phebe, I feel it would be more effective if we were to set an established social code among the members meeting here and now. We can easily distinguish that you currently command the attention to inform us about this product, and we are the subjects to whom the product is being presented. Such a code will form more clear expectations for behavior of the members involved. Can we do that?
PHEBE: I just want you all to feel open to express yourselves however you need to.
(Everyone’s staring at eachother with tons of tension)
DAREN: (trying to diffuse the situation) Uh… did I say blaseball? Ha, I must have been mistaken… I’m here to uh, prime the painting? You see!
(DAREN puts the stuff all over his face.)
PHEBE: Oh you’re doing it wrong. Circles. The way you put it on your face is so important. It’s such a process and if you don’t do it right it can make a dramatic difference to your face- good- that’s right. Ok. Now that we all have that on, our faces are ready. Get out the exfoliation cream and rub it all over your face, continue with the circles, don’t forget the circles. Our bodies are so precious, they really are just a reflection of who we are and what we represent you know. In essence, our bodies are just a reflection of our cultures. A little bit can go a long way. Once you’re done we’ll wash it off with the little handkerchief in your packets.
CALLY: You do realize that you're trying to say our cultures have some kind of ‘form’ or whatever they follow right?
PHEBE: Well don’t they?
CALLY: You’re all just playing your own game, trying to make something out of life that isn’t there.
JESSICA: We use our means at hand, and, though it lacks perfection, it achieves the desired result. Is that a problem?
CALLY: The problem is the lack of realization all of you live in. The moment I realized that there really was no core to anything changed my life.
JESSICA: For better or for worse?
PHEBE: Ok! Let’s move on to the facemask. Everyone ready?
(DAREN gives a thumbs up. CALLY and JESSICA nod slowly. PHEBE then leads everyone in putting on the facemask cream.)
PHEBE: I love how Natural all their products are. They only use organic and raw materials from the ground. Even just look on the bottle. It’s all stuff you can read no problem! None of that artificial stuff. Remember to rub it in with circular motions. Circular Daren, especially around the cheeks, those are so fragile. And don’t get it in you’re eyes. How’s everyone feeling?
CALLY: Fine
(DAREN gives a thumbs up)
JESSICA: Phebe dear, is it supposed to be burning?
PHEBE: Oh, that’s not good. Go wash it off real quick.
(JESSICA exits her camera)
CALLY: Real “natural” huh.
PHEBE: It can’t be perfect for everyone.
CALLY: Tell me, if it was grown by people, in a garden that people prepared, then harvested by people and then thrown together by people and put in a fancy bottle by people, is it really natural?
DAREN: Well, it wasn’t people that made it grow.
CALLY: And now we’re putting this muck on our faces. How exactly is anything about this product, “natural”?
DAREN: The fact that we have it here right now and using something that was created. What could be more natural than that?
(JESSICA comes back into her frame)
JESSICA: Forgive my absence.
PHEBE: No worries. Glad to have you back! Ok, so now we wait about 3 minutes before we wash it off and while we’re waiting I wanted to show you this short video!
(PHEBE share her screen and starts to play a video about how the English took over Australia and destroyed all the aboriginee industry.)
PHEBE: Great! Now we can go wash it off. So what did you all think of the video? Wasn’t it super informative?
(Everyone except JESSICA go to wash off their face)
JESSICA: I thought it well how the clip portrayed the relationship between the English and the Aborigines, but Phebe, I lack in finding a relationship between this clip and our current task. What exactly did any part of that video have to deal with beauty products?
PHEBE: (off screen) That’s a great question! What do you guys think?
CALLY: (pops into screen) It didn’t.
DAREN: (comes back into screen using a wet rag to wipe the rest of it off) Well, I can kind of see a connection. Like how all the English guys cleared out all the old customs and things of the aborigines, maybe the new creams and stuff are clearing out all the old grime and things in our faces.
JESSICA: Daren, though I may find myself in your disfavor I must say that that comparison was fallacious and boarded on an unacceptable conjunction.
PHEBE: But good job for trying. I love that you’re really trying to make connections!
CALLY: I can make a connection too.
JESSICA: Now would be an excellent time to move on to the next topic Phebe.
PHEBE: Ok, everybody, how does your faces feel? It should feel so soft.
DAREN: Wow...
CALLY: Feels like money.
DAREN: I don’t think my face has ever felt this good in my life. I… I kind of like it.
PHEBE: I’m so glad to hear that! I’d love to have you do a customer review when we’re done.
(DAREN shrugs, happily embarrassed.)
PHEBE: Finally, we apply the after cream. It is packed with all kinds of super good nutrients for your face. But don’t use it if you’re allergic to cinnamon or pregnant. This is really the final protection touch to finish it all off and make your skin glow. Doesn’t it feel so good?
(CALLY nods)
JESSICA: It is delightful.
(DAREN nods enthusiastically)
PHEBE: Each of you are like stars and we each need to be shined up a little. These products have really helped me discover my ‘glow.’ So, what do you say? Are you interested in buying them?
CALLY: Yah, I’m out of here. I don’t need this feminist garbage.
JESSICA: Do you even remotely comprehend what feminism is and what it is not? Because you certainly imply that you do not!
(CALLY signs off the meeting)
JESSICA: It is regrettable that you were unable to get any sales on this meeting. Perhaps the community unto which you marketed were the wrong type of customers for your product. Unfortunately, I must be getting to work soon. Goodbye Phebe dear.
PHEBE: Bye!
(JESSICA signs off the meeting. It’s just DAREN and PHEBE on the call now. DAREN seems like he wants to say something.)
DAREN: ...Can I get three orders of each of those products?
PHEBE: Absolutely! It comes with free shipping-and-handling. While we’re at it, I have to ask… would you ever be interested in playing around with a little make-up?
(PHEBE holds up a pallet of make-up. DAREN shrugs.)
END
WORKS CITED
Bawarshi. “Genre and Literary Studies: Looking Back, Looking Forward.” The Genre Function.
Bordo, Susan. “From Unbearable Weight: Feminism, Western Culture, and the Body.” The
Norton Anthology of Theory and Criticism, W.W. Norton & Co., 2010, pp.
2096–2106.
Budgeon, Shelley. Third Wave Feminism and the Politics of Gender in Late Modernity, by
Shelley Budgeon, Palgrave Macmillan, 2011, pp. 25–75.
Butler, Judith. “On the Being of Gayness as Necessary Drag.” Imitation and Gender
Insubordination, by Judith Butler, 1991, pp. 310–316.
Derrida, Jacques, and Charles E. Bressler. “Structure, Sign and Play in the Discourse of the
Human Sciences.” An Intro to Theory and Practice, Fifth ed., Longman, pp. 256–271.
Fish, Stanley E. “How To Recognize a Poem When You See One.” Is There a Text in This Class?:
the Authority of Interpretive Communities, by Stanley Eugene. Fish, Harvard University
Press, 1980, pp. 322–337.
Eagleton, Terry “In Pursuit of Form: The Meaning of Form.” How to Read a Poem, by Terry
Eagleton, Blackwell, 2007, pp. 65–73.
Morton, Timothy. “The Scope of the Damage.” The Ecological Thought, by Timothy Morton, Harvard University Press, 2012, pp. 4–11.
Nealon, Jeffery T., and Susan S. Giroux. “Postcolonialism.” The Theory Toolbox Critical
Concepts for the Humanities, Arts, and Social Sciences, by Jeffrey T. Nealon and Susan
Searls Giroux, 2nd ed., Rowman & Littlefield, 2012, pp. 154–164.
Pascoe, C. J., and Tristan Bridges. Exploring Masculinities: Identity, Inequality, Continuity and
Change. Oxford University Press, 2016.
ENGL 295- Writing Literary Criticism
Course outcomes common to all sections of ENGL 295
- Students will: 1) find and interpret credible research sources 2) integrate them purposefully in support of their own literary analysis 3) document these sources correctly using MLA format.
- Students will effectively employ the appropriate conventions of style, form, and tone in literary scholarship in written and oral communications.
- Students will construct a conference length (8-10 page) paper employing purposeful rhetorical moves to develop a coherent and logical argument that makes a significant literary claim.
- Students will mature as writers as they devise productive and flexible individual and collaborative processes of writing, including methods for gathering evidence, organizing their argument, prewriting, drafting, revising, editings, proofreading, and peer reviewing.
Excerpt from our group final of 16 pages
Jason Cartwright, Emmalisa Horlacher, Melanie Kimball
Professor Keith Lawrence
English 295
9 December 2020
Christ in the Daily Life: A critique of Flannery O’Connor’s “The River”
"Noting why O’Connor had Christ lacking at certain parts in the story helps us realize the importance of having Christ with us every day. Many critics who read “The River” focus on either social acceptance or redeeming baptism as the main point of the story, but they overlook the role Christ plays, even in His absence. Harry was motivated by a social desire to “count,” as well as a spiritual hunger, but we add that Harry could have found satisfaction by finding Christ in his daily life, rather than with his death. The grace Harry would have had access to could have helped him overcome the problems inherent in his family situation. O’Connor wrote Harry’s story as a metaphor for a spiritual journey towards grace and redemption, and she intended the reader to learn that Christ is with individuals over the course of that journey, not just at the end. Utilizing this same perspective to evaluate O’Connor’s other works could help readers see beyond deadly conversions and hypocritical religion to a deeper meaning of Christ’s role as Saviour. As O’Connor would agree, we believe that the journey through life to God is difficult, but we don’t have to undergo it alone: Christ is there to help and heal us along the way."
We Presented out paper in the 2021 BYU English Symposium.
Jason Cartwright, Emmalisa Horlacher, Melanie Kimball
Professor Keith Lawrence
English 295
9 December 2020
Christ in the Daily Life: A critique of Flannery O’Connor’s “The River”
"Noting why O’Connor had Christ lacking at certain parts in the story helps us realize the importance of having Christ with us every day. Many critics who read “The River” focus on either social acceptance or redeeming baptism as the main point of the story, but they overlook the role Christ plays, even in His absence. Harry was motivated by a social desire to “count,” as well as a spiritual hunger, but we add that Harry could have found satisfaction by finding Christ in his daily life, rather than with his death. The grace Harry would have had access to could have helped him overcome the problems inherent in his family situation. O’Connor wrote Harry’s story as a metaphor for a spiritual journey towards grace and redemption, and she intended the reader to learn that Christ is with individuals over the course of that journey, not just at the end. Utilizing this same perspective to evaluate O’Connor’s other works could help readers see beyond deadly conversions and hypocritical religion to a deeper meaning of Christ’s role as Saviour. As O’Connor would agree, we believe that the journey through life to God is difficult, but we don’t have to undergo it alone: Christ is there to help and heal us along the way."
We Presented out paper in the 2021 BYU English Symposium.
ENGL 391- Intro to Folklore
Course outcomes common to all sections of ENGL 391
- Create and share a persuasive analysis of folklore texts in context by using logical reasoning and critical analysis.
- Identify three categories of folklore, four types of folk narrative, and eight folk groups.
- Produce several brief folkloristic observations and document those observations using established formats.
- Identify and apply some methods of recording and archiving local traditions using moral discrimination, creative imagination, and independent thought.
- Explain the choices and forces that help perpetuate or extinguish traditional practices, both locally and globally.
- Identify the shaping functions and theory of folklore.
- Produce a focused fieldwork project which includes, among other requirements, an essay, collection, and consent forms created according to the William A. Wilson Folklore Archive.
Emmalisa Horlacher
Professor Eric Eliason
English 391
9 December 2020
Masonry Project
Free-Masonry is an organization for men that is rich in all manner of folklore. I collected four interviews and will be analyzing the different folklore examples highlighted by these men:
Lon Tibbits
David Horlacher
Jayson Carlson/Cody Webb/Nick Cleghorn
Brent Morrison
In interviewing these fine men I was asked by the local provo story lodge, specifically Jayson Carlson, to come present my project to their group in one of their lodge meetings. I will be using this paper to create specific notes to use for a different video project where I can teach masons about folklore using Masonry as an example.
Folklore
The way in which culture and traditions are passed down from one generation to another.
Folklife
All aspects of folklore attributed to one folk group. Incorporates Native genre, ethnography, legends, narratives, jokes, art, heroes, myths, rituals, folktales, etc. Here we will be examining what defines folklife by looking at Free-Masons.
Folk group
A specific group of people with whom folklore exists. Masons are a folk group because they share specific customs which are unique to their organization. As their organization has been around since at least the 1700s, they have had many customs and rituals that have passed down among generations of masons.
Native genre
The native genre includes the specific words and mannerisms that are unique to the specific folk group. In masonry that would include many of the specific terms that they use. “Sitting in the east” or “the west,” as a way to describe the position in the lodge. “The Lodge,” refers to the group of men who meet together but can also refer to the monthly meeting. It can be used in such a way as to say, “I’m going to lodge tonight,” or also, “Here at the lodge we like to eat pizza.” The “worshipful master” refers to the current head of the lodge. The term “master mason,” denotes being a master in their craft, which is mastering what it takes to be a free-mason. There are three “degrees” that it takes to become a mason, the “degrees” being the rituals and work it takes to become a master masonry. “Operative masons” are those whose jobs and careers are associated with the craft of masonry, such as people who build buildings. “Speculative masons” are those who are associated with the fraternity but are not active workers in the craft of masonry. To say a “lodge officer” means that they are in an authority position in the lodge and that they have certain responsibilities for which they are accountable for. The term “raised” is used as a mason learns all the necessary requirements to become a third-degree master mason. There are many other terms that masons use but these are some of the important examples given among the interviews.
Ethnocentrism
Ethnocentrism is when a folk group finds a reason to call their own folk group the best. Masons do like to believe that their organization and their rituals help them to be better men but they would not advocate being better than anyone else. However, they like to find reasons why they are the best, even though they know that they still have more to grow.
Salvage Ethnography
Ethnography, being the study of peoples and cultures, takes on a different form when attached to the word salvage. Salvage ethnography is when a certain type of folklore is dying out for one reason or another. Lon Tibbits says that the appreciation for the famous past masons is dying out among newer generations of masons. Cody Webb however, greatly loves those type of connections, and sees them as an important part of his masonic experience.
Etiological legends
David Horlacher shared the story of how the Knights templar would use bank notes to protect people’s money during the time of the crusades. He said, “That’s how the banking industry got started.” He also talks about the papal bull that the Pope issued as being the reason for Friday the 13th. This is an example of an etiological legend, a legend in which there is an origin story about an aspect of life.
Personal narrative
Each man had their own moment when coming into masonry. Most of them, including Brent Morris, Nick Cleghorn, Jayson Carlson, and Cody Webb talk about how there was this secrecy and ritualistic aspect that initially attracted them. Though that helped to spark their interest into masonry, it was the brotherhood among the men that have kept them in masonry for as long as they have been there. Cody and Lon talk about the amazing influences that masons in their lives have had. With Cody’s grandfather being a mason, it has helped him have a greater connection to his grandfather. He talked about how he knelt at the same masonic altar that his grandfather was initiated in, and how that was a special moment in his life. Lon had had many masonic influences in his life, ranging from men on his mission to men in his profession. He was always impressed with the quality of men he found who were associated with the masonic fraternity. David Horlacher was looking for a place where he could socialize with good men and was attracted by the ties masonry had had with founders of his religion. Before joining however, both Lon Tibbits and David Horlacher talked about how they needed to search out masonry and make sure that it wasn’t something that would contradict their religious beliefs. Make sure that masonry wasn’t the “gadianton robbers” as Lon had said. Each of these men value their masonic involvement and have enjoyed being masons.
Validating formula
There are many times in the interviews when the men used words or phrases to point out that what they were saying had credibility to be true. To use words to validate what they say to be true or not true is the very essence behind the validating formula. They say phrases like, “the most evidence we have,” “They’re just ideas at this point.” When talking about masons ruling the world, David Horlacher said, “It’s not true not true… But it’s something people like to tell stories about” The men also use references to books and articles to help provide credibility to what they say. The dynamic between Cody, Nick and Jayson is especially interesting because both Nick and Jayson turn to Cody to validate where the beginning dates of masonry start.
Masonic jokes
Jokes are a huge part of folklore as they play off of a folk group’s folklife. The way that they get passed on and change is a huge example of folklore. There are many many types of masonic jokes, many of them revolve around knowing the ins and outs of the native genre. One of the biggest types play off of the cliche, “it’s a secret.” Jayson Carlson tells an example of a formula of this type of joke. He says, “How many masons does it take to screw in a light build? … it’s a secret.” Other jokes can be formulated the same way but they end with the punchline, “It’s a secret.” This type of joke can be adapted to other common joke formulations. Jayson also told the different joke, “When I die I want my brothers from the lodge to let my casket down into the ground, so that way I can say, they let me down one last time.” This is also a joke that could be adapted, really among any type of organization where a brotherhood exists, but it does fit nicely with masonry. Another common type of joke relates to becoming an officer in the lodge. They both joke about the power that the offers have as well as how they are in essence, “voluntold” to being in that position. Brent Morris tells a good joke about a lodge that was located just above a bar. Some policemen wait outside and figure that after the lodge meeting gets out, they’ll be able to arrest all the drunk drivers trying to make their way home. So the lodge meeting ends and about 30 minutes later a man walks out, kind of staggering. He hobbles over to his car and has a hard time putting in the key. The police men arrest him and take him to the station. As they’re talking to him he seems really normal and sober. The police men ask, “Are you a member of the lodge?” The mason says, “yes.” The police men ask, “Do you hold an office?” The man says yes and the police men ask, “Are you the Worshipful master, the senior deacon, the junior deacon, the warden?” The man says no, no, no. “Then what are you?” The police men ask. “I’m the decoy,” the man says. That’s just another example of the types of jokes masons tell. Masons also like to lighten up their rituals with a few jokes. Brent Morris shares this story about how there is a dad and he’s studying to be the master of the lodge. In the evening he’s been reciting the things he has to memorize for the lodge to his children when he tucks him into bed. One morning he’s in the bathroom shaving and he hears three knocks at the door. Knock, knock, knock. He stands up straight, turns to the door and says in a deep voice, “Who comes here?” Out in the halfway you hear a small little voice say, “Daddy, I’m a poor blind candidate and I have to pee.” This joke works best if you know the context behind what the little boy is reciting. In some of their other rituals they use swords so Masons will also make jokes about that. One of the things some of them like to do is to play a little prank on the men coming into masonry by telling them that there is a goat in the ritual. Cody Webb explained that as the initiate waits outside, someone in lodge might yell, “Bring in the goat,” to help lighten the mood and keep everyone on their toes. Another quite common masonic joke is about how masons have, “taken over the world.” They often like to poke fun at some of the conspiracy theories that people tell about masons. David Horlacher likes to joke that they are, “suing Nicholas Cage for stealing their national treasure.” Brent Morris likes to say that “If the masons can’t decide whether to serve ham sandwiches or chicken salad sandwiches after the meeting how on earth could they possibly run the world.” Jayson, Nick and Cody reinforce this when they talk about what it’s like for the brother’s of their lodge to decide where to go for pizza after lodge meeting. They’ll argue about it for an hour before they finally decide, but by that time, the pizza place will have already closed! Masons know how to joke and they’re not too uptight to refrain from pointing fun at themselves.
Native ethnographers vs non-native ethnography
Coming into this project I would be considered an non-native ethnographer as I am not an official member of the Masonic organization. While I do have native roots to masonry as I was a member of a branch off of masonry and my father is a mason, I myself, do not count as someone who is in the culture, talking about the culture. In interviewing these men, I sort of turned them into a natural type of ethnographer. As they answered the questions they had to analyse and examine their own culture and practices found among masonry, therefore making them, native ethnographers.
Naturally occuring context
In a naturally occurring context the story comes up out of its own course and is not prompted to arise based on the encouragement of a folklorist. Stories of these kinds normally are told whenever masons are together. The rituals are performed during initiations and during the changing of officers. Stories about the origins of masonry might be told at Masonic potlucks or parties, which are excellent places for jokes to be told. These are some examples of where the naturally occurring context of folklore can be found. The interviews I collected would not be considered as naturally occurring context since the men were prompted to tell the specific stories based on the questions I asked.
Masonic Heroes
Folk heroes are one of the more celebrated parts of folklore and Free-Masonry seems to have a whole slew of them including: George Washington, Benjamin Franklin, Paul Revere, Isaac Newton, Benedict Arnold, Harland Sanders, Gene Autry, Burl Ives, Nat King Cole, Joseph Smith, Brigham Young, etc. The stories about specific masons and their accomplishments differ and do not always relate to masonry itself, but the connection always comes to when you hear the phrase, “Did you know ___ was a Mason?” Cody Webb especially had a connection to Masonic folk heroes as he told a story about how both his Grandmother and Martha Washington, George Washington’s wife, donated large sums of money to the masonic organization after their husbands had passed.
Material Culture
Material culture includes most of the things outside of actual story telling. This is seen in Masonic culture in the way of jewelry and aprons. The masonic apron is a ritual clothing that is worn at lodge and rarely, except in very special cases, is it worn anywhere else. Back during George Washington’s time the men would make their own aprons, but that is not the case today. The aprons themselves have specific symbols which have specific meanings to the men inside the organization. Another facet of Masonic material culture includes the jewelry Masons use to associate themselves by. Unlike the aprons, the jewelry is important to their rituals. If a man wants a masonic ring, that is a preference and not a requirement among members of the organization. That being said, however, many men do acquire masonic jewelry most commonly found in the form of rings. The rings make it easy for other masons to identify one with another and give other people a talking point to ask a mason about. It’s just something fancy and fun that they like to have. To other masons the rings may become family heirlooms, as was the case with Cody Webb, who inherited his grandfather’s ring when he first joined the masons. This is also a common occurrence among masons, to inherit the rings of past masonic ancestors.
Metafolklore
Metafolklore is folklore of folklore. So when in the interviews when the men talk about the rituals that the knights templar found when they occupied Solomon's temple, that’s one example. Telling the stories of how the guilds put on plays in Germany about Christ is another example of metafolklore. It can also be seen when you use folklore inside of other forms of folklore. Like when David Horlacher is telling a story about the legend of Masonry and includes an etiological legend about banking inside his story.
Rituals
The rituals found in Masonry is very important to their organization. As they summarized in the interview with Jayson, Nick, and Cody, by keeping these things secret they develop a trust among themselves as brothers in the organization. The ritual practises themselves are almost all similar with specific tokens, symbols, and passwords that they share among themselves. As this may be the case, the way the different lodges pass on these specifics does vary. In Utah, they use what they call a “scifer,” which is a book that has the script that the masons need to memorize. In Virginia, they transfer all the memorization orally in weekly meetings. In their rituals they aslo use specific props, such as gavels and the swords talked about before. The way in which the room is set up is very important with the placement of the alter and the location of the chairs. Many of their rituals could be considered a performative play which is almost always performed during an initiation, when a masons is raised to a master mason, or when a new worshipful master is named.
Oikatype
An oikatype is when a story or legend is adapted to a specific folk group that did not originate from that folk group. The joke which asks, “how many masons does it take to screw in a lightbulb” is an example of this. Another example could be when Nick Cleghorn talks about the lodgeroom in Pompeii. It is unclear exactly what that room was but the masons can easily adapt the legends regarding the room to fit within their own background of myths and legends.
Ostention
An ostention is when you take a legend and build off of it as if it were true. The Masons do this with their rituals regarding the knight’s templar. In George Washington’s day, the Masons only had 3 degrees. Since then however, more degrees have made their way into masonic rituals and some of those specific rites have roots and rituals relating to the Knight’s Templar. Just as ostention’s work, the masons took the legends and made ways for them to become more credible.
Folktales
Folktales are characterized by the fact those telling them and those being told both realize that the story is untrue. This is the case in most, “Mason are going to take over the world” jokes and references.
Legends
A legend is different from a myth in that it does not have to be an origin story and is usually about some aspect of the folklife. In Masonry a good example of this would be from the stories that David Horlacher told about how some of the first deaths in the civil war was between two masons. Another would be about the man who got help on the battlefield and another still would be about the woman who received help because her father was a mason. These stories do not directly relate to the origin of masonry but they do fit into the legends told about them.
Myths
A myth in the sense that a folklorist would use it is not the same as the google dictionary which says that a myth is, “a widely held but false belief or idea.” Folklorists use a different definition which is more closely aligned with the definition that a myth is “a traditional story, especially one concerning the early history of a people or explaining some natural or social phenomenon, and typically involving supernatural beings or events.” There are multiple legends regarding the origins of masonry and as Jayson Carlson says, “You could go all day talking about them.” One of the most famous legends, which was mentioned by all six men, included the Knight’s Templar and the guilds. The story goes that the Knight’s Templar became extremely wealthy as they helped people through the crusades. There they occupied Solomon’s temple for a time where they uncovered relics and secret knowledge which later got incorporated into their rituals. Unfortunately, the King and the Pope conspired to take the Knight’s Templar’s money and make them meet their demise. The Pope issued a proclamation that would do just that. The Knight’s Templar escaped to Scotland where eventually the rituals got incorporated into the masonic guild. 1717 is the year where they have documented meeting minutes of the first grand lodge. Other legends include masonry beginning with Adam and Eve’s children and how their son was hit by a brick in his archway, which somehow symbolized the start of masonry. Another is that because the city of babylon had a tower of great construction, that was where Masonry began. Some Masons consider some of these stories to be myths, others consider them to be legends, while others still, consider them to be folktales.
Professor Eric Eliason
English 391
9 December 2020
Masonry Project
Free-Masonry is an organization for men that is rich in all manner of folklore. I collected four interviews and will be analyzing the different folklore examples highlighted by these men:
Lon Tibbits
David Horlacher
Jayson Carlson/Cody Webb/Nick Cleghorn
Brent Morrison
In interviewing these fine men I was asked by the local provo story lodge, specifically Jayson Carlson, to come present my project to their group in one of their lodge meetings. I will be using this paper to create specific notes to use for a different video project where I can teach masons about folklore using Masonry as an example.
Folklore
The way in which culture and traditions are passed down from one generation to another.
Folklife
All aspects of folklore attributed to one folk group. Incorporates Native genre, ethnography, legends, narratives, jokes, art, heroes, myths, rituals, folktales, etc. Here we will be examining what defines folklife by looking at Free-Masons.
Folk group
A specific group of people with whom folklore exists. Masons are a folk group because they share specific customs which are unique to their organization. As their organization has been around since at least the 1700s, they have had many customs and rituals that have passed down among generations of masons.
Native genre
The native genre includes the specific words and mannerisms that are unique to the specific folk group. In masonry that would include many of the specific terms that they use. “Sitting in the east” or “the west,” as a way to describe the position in the lodge. “The Lodge,” refers to the group of men who meet together but can also refer to the monthly meeting. It can be used in such a way as to say, “I’m going to lodge tonight,” or also, “Here at the lodge we like to eat pizza.” The “worshipful master” refers to the current head of the lodge. The term “master mason,” denotes being a master in their craft, which is mastering what it takes to be a free-mason. There are three “degrees” that it takes to become a mason, the “degrees” being the rituals and work it takes to become a master masonry. “Operative masons” are those whose jobs and careers are associated with the craft of masonry, such as people who build buildings. “Speculative masons” are those who are associated with the fraternity but are not active workers in the craft of masonry. To say a “lodge officer” means that they are in an authority position in the lodge and that they have certain responsibilities for which they are accountable for. The term “raised” is used as a mason learns all the necessary requirements to become a third-degree master mason. There are many other terms that masons use but these are some of the important examples given among the interviews.
Ethnocentrism
Ethnocentrism is when a folk group finds a reason to call their own folk group the best. Masons do like to believe that their organization and their rituals help them to be better men but they would not advocate being better than anyone else. However, they like to find reasons why they are the best, even though they know that they still have more to grow.
Salvage Ethnography
Ethnography, being the study of peoples and cultures, takes on a different form when attached to the word salvage. Salvage ethnography is when a certain type of folklore is dying out for one reason or another. Lon Tibbits says that the appreciation for the famous past masons is dying out among newer generations of masons. Cody Webb however, greatly loves those type of connections, and sees them as an important part of his masonic experience.
Etiological legends
David Horlacher shared the story of how the Knights templar would use bank notes to protect people’s money during the time of the crusades. He said, “That’s how the banking industry got started.” He also talks about the papal bull that the Pope issued as being the reason for Friday the 13th. This is an example of an etiological legend, a legend in which there is an origin story about an aspect of life.
Personal narrative
Each man had their own moment when coming into masonry. Most of them, including Brent Morris, Nick Cleghorn, Jayson Carlson, and Cody Webb talk about how there was this secrecy and ritualistic aspect that initially attracted them. Though that helped to spark their interest into masonry, it was the brotherhood among the men that have kept them in masonry for as long as they have been there. Cody and Lon talk about the amazing influences that masons in their lives have had. With Cody’s grandfather being a mason, it has helped him have a greater connection to his grandfather. He talked about how he knelt at the same masonic altar that his grandfather was initiated in, and how that was a special moment in his life. Lon had had many masonic influences in his life, ranging from men on his mission to men in his profession. He was always impressed with the quality of men he found who were associated with the masonic fraternity. David Horlacher was looking for a place where he could socialize with good men and was attracted by the ties masonry had had with founders of his religion. Before joining however, both Lon Tibbits and David Horlacher talked about how they needed to search out masonry and make sure that it wasn’t something that would contradict their religious beliefs. Make sure that masonry wasn’t the “gadianton robbers” as Lon had said. Each of these men value their masonic involvement and have enjoyed being masons.
Validating formula
There are many times in the interviews when the men used words or phrases to point out that what they were saying had credibility to be true. To use words to validate what they say to be true or not true is the very essence behind the validating formula. They say phrases like, “the most evidence we have,” “They’re just ideas at this point.” When talking about masons ruling the world, David Horlacher said, “It’s not true not true… But it’s something people like to tell stories about” The men also use references to books and articles to help provide credibility to what they say. The dynamic between Cody, Nick and Jayson is especially interesting because both Nick and Jayson turn to Cody to validate where the beginning dates of masonry start.
Masonic jokes
Jokes are a huge part of folklore as they play off of a folk group’s folklife. The way that they get passed on and change is a huge example of folklore. There are many many types of masonic jokes, many of them revolve around knowing the ins and outs of the native genre. One of the biggest types play off of the cliche, “it’s a secret.” Jayson Carlson tells an example of a formula of this type of joke. He says, “How many masons does it take to screw in a light build? … it’s a secret.” Other jokes can be formulated the same way but they end with the punchline, “It’s a secret.” This type of joke can be adapted to other common joke formulations. Jayson also told the different joke, “When I die I want my brothers from the lodge to let my casket down into the ground, so that way I can say, they let me down one last time.” This is also a joke that could be adapted, really among any type of organization where a brotherhood exists, but it does fit nicely with masonry. Another common type of joke relates to becoming an officer in the lodge. They both joke about the power that the offers have as well as how they are in essence, “voluntold” to being in that position. Brent Morris tells a good joke about a lodge that was located just above a bar. Some policemen wait outside and figure that after the lodge meeting gets out, they’ll be able to arrest all the drunk drivers trying to make their way home. So the lodge meeting ends and about 30 minutes later a man walks out, kind of staggering. He hobbles over to his car and has a hard time putting in the key. The police men arrest him and take him to the station. As they’re talking to him he seems really normal and sober. The police men ask, “Are you a member of the lodge?” The mason says, “yes.” The police men ask, “Do you hold an office?” The man says yes and the police men ask, “Are you the Worshipful master, the senior deacon, the junior deacon, the warden?” The man says no, no, no. “Then what are you?” The police men ask. “I’m the decoy,” the man says. That’s just another example of the types of jokes masons tell. Masons also like to lighten up their rituals with a few jokes. Brent Morris shares this story about how there is a dad and he’s studying to be the master of the lodge. In the evening he’s been reciting the things he has to memorize for the lodge to his children when he tucks him into bed. One morning he’s in the bathroom shaving and he hears three knocks at the door. Knock, knock, knock. He stands up straight, turns to the door and says in a deep voice, “Who comes here?” Out in the halfway you hear a small little voice say, “Daddy, I’m a poor blind candidate and I have to pee.” This joke works best if you know the context behind what the little boy is reciting. In some of their other rituals they use swords so Masons will also make jokes about that. One of the things some of them like to do is to play a little prank on the men coming into masonry by telling them that there is a goat in the ritual. Cody Webb explained that as the initiate waits outside, someone in lodge might yell, “Bring in the goat,” to help lighten the mood and keep everyone on their toes. Another quite common masonic joke is about how masons have, “taken over the world.” They often like to poke fun at some of the conspiracy theories that people tell about masons. David Horlacher likes to joke that they are, “suing Nicholas Cage for stealing their national treasure.” Brent Morris likes to say that “If the masons can’t decide whether to serve ham sandwiches or chicken salad sandwiches after the meeting how on earth could they possibly run the world.” Jayson, Nick and Cody reinforce this when they talk about what it’s like for the brother’s of their lodge to decide where to go for pizza after lodge meeting. They’ll argue about it for an hour before they finally decide, but by that time, the pizza place will have already closed! Masons know how to joke and they’re not too uptight to refrain from pointing fun at themselves.
Native ethnographers vs non-native ethnography
Coming into this project I would be considered an non-native ethnographer as I am not an official member of the Masonic organization. While I do have native roots to masonry as I was a member of a branch off of masonry and my father is a mason, I myself, do not count as someone who is in the culture, talking about the culture. In interviewing these men, I sort of turned them into a natural type of ethnographer. As they answered the questions they had to analyse and examine their own culture and practices found among masonry, therefore making them, native ethnographers.
Naturally occuring context
In a naturally occurring context the story comes up out of its own course and is not prompted to arise based on the encouragement of a folklorist. Stories of these kinds normally are told whenever masons are together. The rituals are performed during initiations and during the changing of officers. Stories about the origins of masonry might be told at Masonic potlucks or parties, which are excellent places for jokes to be told. These are some examples of where the naturally occurring context of folklore can be found. The interviews I collected would not be considered as naturally occurring context since the men were prompted to tell the specific stories based on the questions I asked.
Masonic Heroes
Folk heroes are one of the more celebrated parts of folklore and Free-Masonry seems to have a whole slew of them including: George Washington, Benjamin Franklin, Paul Revere, Isaac Newton, Benedict Arnold, Harland Sanders, Gene Autry, Burl Ives, Nat King Cole, Joseph Smith, Brigham Young, etc. The stories about specific masons and their accomplishments differ and do not always relate to masonry itself, but the connection always comes to when you hear the phrase, “Did you know ___ was a Mason?” Cody Webb especially had a connection to Masonic folk heroes as he told a story about how both his Grandmother and Martha Washington, George Washington’s wife, donated large sums of money to the masonic organization after their husbands had passed.
Material Culture
Material culture includes most of the things outside of actual story telling. This is seen in Masonic culture in the way of jewelry and aprons. The masonic apron is a ritual clothing that is worn at lodge and rarely, except in very special cases, is it worn anywhere else. Back during George Washington’s time the men would make their own aprons, but that is not the case today. The aprons themselves have specific symbols which have specific meanings to the men inside the organization. Another facet of Masonic material culture includes the jewelry Masons use to associate themselves by. Unlike the aprons, the jewelry is important to their rituals. If a man wants a masonic ring, that is a preference and not a requirement among members of the organization. That being said, however, many men do acquire masonic jewelry most commonly found in the form of rings. The rings make it easy for other masons to identify one with another and give other people a talking point to ask a mason about. It’s just something fancy and fun that they like to have. To other masons the rings may become family heirlooms, as was the case with Cody Webb, who inherited his grandfather’s ring when he first joined the masons. This is also a common occurrence among masons, to inherit the rings of past masonic ancestors.
Metafolklore
Metafolklore is folklore of folklore. So when in the interviews when the men talk about the rituals that the knights templar found when they occupied Solomon's temple, that’s one example. Telling the stories of how the guilds put on plays in Germany about Christ is another example of metafolklore. It can also be seen when you use folklore inside of other forms of folklore. Like when David Horlacher is telling a story about the legend of Masonry and includes an etiological legend about banking inside his story.
Rituals
The rituals found in Masonry is very important to their organization. As they summarized in the interview with Jayson, Nick, and Cody, by keeping these things secret they develop a trust among themselves as brothers in the organization. The ritual practises themselves are almost all similar with specific tokens, symbols, and passwords that they share among themselves. As this may be the case, the way the different lodges pass on these specifics does vary. In Utah, they use what they call a “scifer,” which is a book that has the script that the masons need to memorize. In Virginia, they transfer all the memorization orally in weekly meetings. In their rituals they aslo use specific props, such as gavels and the swords talked about before. The way in which the room is set up is very important with the placement of the alter and the location of the chairs. Many of their rituals could be considered a performative play which is almost always performed during an initiation, when a masons is raised to a master mason, or when a new worshipful master is named.
Oikatype
An oikatype is when a story or legend is adapted to a specific folk group that did not originate from that folk group. The joke which asks, “how many masons does it take to screw in a lightbulb” is an example of this. Another example could be when Nick Cleghorn talks about the lodgeroom in Pompeii. It is unclear exactly what that room was but the masons can easily adapt the legends regarding the room to fit within their own background of myths and legends.
Ostention
An ostention is when you take a legend and build off of it as if it were true. The Masons do this with their rituals regarding the knight’s templar. In George Washington’s day, the Masons only had 3 degrees. Since then however, more degrees have made their way into masonic rituals and some of those specific rites have roots and rituals relating to the Knight’s Templar. Just as ostention’s work, the masons took the legends and made ways for them to become more credible.
Folktales
Folktales are characterized by the fact those telling them and those being told both realize that the story is untrue. This is the case in most, “Mason are going to take over the world” jokes and references.
Legends
A legend is different from a myth in that it does not have to be an origin story and is usually about some aspect of the folklife. In Masonry a good example of this would be from the stories that David Horlacher told about how some of the first deaths in the civil war was between two masons. Another would be about the man who got help on the battlefield and another still would be about the woman who received help because her father was a mason. These stories do not directly relate to the origin of masonry but they do fit into the legends told about them.
Myths
A myth in the sense that a folklorist would use it is not the same as the google dictionary which says that a myth is, “a widely held but false belief or idea.” Folklorists use a different definition which is more closely aligned with the definition that a myth is “a traditional story, especially one concerning the early history of a people or explaining some natural or social phenomenon, and typically involving supernatural beings or events.” There are multiple legends regarding the origins of masonry and as Jayson Carlson says, “You could go all day talking about them.” One of the most famous legends, which was mentioned by all six men, included the Knight’s Templar and the guilds. The story goes that the Knight’s Templar became extremely wealthy as they helped people through the crusades. There they occupied Solomon’s temple for a time where they uncovered relics and secret knowledge which later got incorporated into their rituals. Unfortunately, the King and the Pope conspired to take the Knight’s Templar’s money and make them meet their demise. The Pope issued a proclamation that would do just that. The Knight’s Templar escaped to Scotland where eventually the rituals got incorporated into the masonic guild. 1717 is the year where they have documented meeting minutes of the first grand lodge. Other legends include masonry beginning with Adam and Eve’s children and how their son was hit by a brick in his archway, which somehow symbolized the start of masonry. Another is that because the city of babylon had a tower of great construction, that was where Masonry began. Some Masons consider some of these stories to be myths, others consider them to be legends, while others still, consider them to be folktales.
REL- The Book of Mormon
Course outcomes common to all sections of REL A 121
- Students who successfully complete the requirements for this course will be able to demonstrate that they have acquired an understanding of the Book of Mormon narrative or story.
- Students who successfully complete the requirements for this course will be able to demonstrate that they have acquired an understanding of the Book of Mormon's fundamental doctrines and principles.
- Students who successfully complete the requirements for this course will be able to demonstrate that they have acquired an understanding of how the Book of Mormon bears witness of Jesus Christ.
- Students who successfully complete the requirements for this course will be able to demonstrate that they have acquired an understanding of how selected Book of Mormon passages can be applied to daily living.
Emmalisa Horlacher
Professor David Seely
REL 122
17 October 2020
Pride Cycle
The pride cycle. The common formula used to explain the Nephite’s spiritual welfare throughout the Book of Mormon. As a member I often feel like I’m required to apply it to myself, but here’s the best part. I don’t want to. It’s hard to want to see what you’re doing wrong, to see how the way you view the world might be false. It’s hard to look for your faults and find similarities to people you don’t respect. But I know that if I’m not willing to face the faults, then I’m not going to be able to qualify for eternal life. It was a smart man who said once, “Come as you are, but don’t expect to stay as you are.”
I’d say the first step in that glorious pride cycle starts with being blessed. The Lord loves his children, so he blesses them. I know that in my life Lord has blessed me greatly, physically, emotionally, intellectually, and socially. I’ve got great friends and family, I don’t worry about my needs because they’re taken care of, I’ve got a sharp mind and a good sense of humor. This puts me in the perfect position for that next step in the cycle; Pride.
Pride is when you think you know better than God and it happens anytime you rely on yourself more than you rely on God. But wait, isn’t it good to seek independence? Isn’t it good to try to do things on your own, to be able to make your own decisions? Obviously, but there’s a difference between seeking the Lord’s will and seeking your own. God wants you to be independent, to make choices, but to make those choices to be in alignment with His will. For example, in little ways, I might decide what is best for me without asking God for his opinion. I might decide to go to bed later than I should, or to skip out on doing an assignment, or to procrastinate giving service to a friend, but by doing so, I might be putting myself out of alignment with God. And when you are out of alignment with God, that is when you fall.
To fall is the next step in the pride cycle. It is the step that leads to humility and it happens as a result of the consequences of our actions. In the Book of Mormon the people in this step of the pride cycle often complain about how hard life is because of famine, wars, etcetera, which are all things they cannot control. What they don’t understand is the power of God. If they were to rely on God, and do what he’s asked them to do, then God would give them the power to overcome their trials, be it famine, wars or whatever else life throws at them. In my case, I know that the Lord has given me personal revelation to regulate myself and my life and to listen to the promptings of the spirit. If I do not do those things, I will be subject to the consequences of Godlessness that follow. Then, if I start complaining, I know it is my own fault. God was waiting to warn me, but did I rely on him.
To rely on God is humility. It is to accept God’s will over your own, every time. It is not easy. For me, it means to give in, and to say, “I don’t understand why, but I will give up my plan and try to follow the thoughts and impressions that I feel come from the spirit.” I know that when I do this, I rise to greater heights.
I know I am at the point where I need to humble myself again. I can feel the consequences of trying to do things my way and because of that, I am living below my privileges. One of my problems is that I worry whether or not I know what God’s will is. If I knew, I could follow it. However, because of prophetic guidance, I can learn to receive personal revelation and know God’s will for me. I just need to humble myself and seek it.
Professor David Seely
REL 122
17 October 2020
Pride Cycle
The pride cycle. The common formula used to explain the Nephite’s spiritual welfare throughout the Book of Mormon. As a member I often feel like I’m required to apply it to myself, but here’s the best part. I don’t want to. It’s hard to want to see what you’re doing wrong, to see how the way you view the world might be false. It’s hard to look for your faults and find similarities to people you don’t respect. But I know that if I’m not willing to face the faults, then I’m not going to be able to qualify for eternal life. It was a smart man who said once, “Come as you are, but don’t expect to stay as you are.”
I’d say the first step in that glorious pride cycle starts with being blessed. The Lord loves his children, so he blesses them. I know that in my life Lord has blessed me greatly, physically, emotionally, intellectually, and socially. I’ve got great friends and family, I don’t worry about my needs because they’re taken care of, I’ve got a sharp mind and a good sense of humor. This puts me in the perfect position for that next step in the cycle; Pride.
Pride is when you think you know better than God and it happens anytime you rely on yourself more than you rely on God. But wait, isn’t it good to seek independence? Isn’t it good to try to do things on your own, to be able to make your own decisions? Obviously, but there’s a difference between seeking the Lord’s will and seeking your own. God wants you to be independent, to make choices, but to make those choices to be in alignment with His will. For example, in little ways, I might decide what is best for me without asking God for his opinion. I might decide to go to bed later than I should, or to skip out on doing an assignment, or to procrastinate giving service to a friend, but by doing so, I might be putting myself out of alignment with God. And when you are out of alignment with God, that is when you fall.
To fall is the next step in the pride cycle. It is the step that leads to humility and it happens as a result of the consequences of our actions. In the Book of Mormon the people in this step of the pride cycle often complain about how hard life is because of famine, wars, etcetera, which are all things they cannot control. What they don’t understand is the power of God. If they were to rely on God, and do what he’s asked them to do, then God would give them the power to overcome their trials, be it famine, wars or whatever else life throws at them. In my case, I know that the Lord has given me personal revelation to regulate myself and my life and to listen to the promptings of the spirit. If I do not do those things, I will be subject to the consequences of Godlessness that follow. Then, if I start complaining, I know it is my own fault. God was waiting to warn me, but did I rely on him.
To rely on God is humility. It is to accept God’s will over your own, every time. It is not easy. For me, it means to give in, and to say, “I don’t understand why, but I will give up my plan and try to follow the thoughts and impressions that I feel come from the spirit.” I know that when I do this, I rise to greater heights.
I know I am at the point where I need to humble myself again. I can feel the consequences of trying to do things my way and because of that, I am living below my privileges. One of my problems is that I worry whether or not I know what God’s will is. If I knew, I could follow it. However, because of prophetic guidance, I can learn to receive personal revelation and know God’s will for me. I just need to humble myself and seek it.
REL 200- The Eternal Family
Course outcomes common to all sections of REL C 200
- Students will be enabled and inspired to understand, explain, promote, and defend the doctrine of the family.
- Students will be prepared to evaluate questions and sources of information regarding the family in the light of scriptural and prophetic teachings.
- Students will increase their understanding and testimony of the central role of the family in the plan of salvation as taught in the scriptures and the words of modern prophets-particularly "The Family: A Proclamation to the World."
- Students will be enabled to follow the Holy Spirit as they apply the truths learned in this course to their own marriage preparation and eternal families.
Emmalisa Horlacher
Brent Top
REL 200
9-23-20
FAMILY ORIGIN PAPER
MY FAMILY
In my family there is my mom and my dad. All four of their kids, me included, are their biological children. There is about a 7 years difference from the eldest to the youngest. The eldest is a girl, she’s married with a son. Next in line is a boy, he’s married with two sons. Second to last is another boy, he’s just married. Finally there’s me. Not married. Both my parents are middle children of 9 siblings. Let’s just say that family reunions are huge.
My dad has worked two jobs almost his entire life. His civilian job is being an auditor for the military. Then once a month, on weekends, he goes to his army job where he plays army and uses his full-bird colonel to make the units better. Right now he is also in War college which could open the opportunity of his being promoted to a one star General. He’s really cool. My mom is a massage therapist that also has her hands in energy work and holistic healing approaches. What she does is super interesting but it’s hard to explain and I feel like not everyone takes what she does seriously. She also does a lot of small time pursuits, like being a sales rep for certain vitamin companies and sewing.
My family are all multiple generations of members of the church of Jesus Christ of Latter-Day Saints. My mom’s side has strong pioneer heritage and my dad’s side were immigrants that converted generations back. Thus, I was raised in a religious family. We went to church every Sunday and had family prayer at meals and before bed. Rarely did we have a family home evening and I only remember a few times that we did family scripture study. Regardless, all the kids served missions and so far, each has been married in the temple.
WORK
Example 1- My mom grew up in a small town on a farm. She developed a lot of my grandpa’s work ethic which was to get it done and to get it done right. This means you don’t stop until the work is done and that if it’s going to take that extra elbow grease, just do it and don’t complain about it.
Example 2- My dad is similar in the fact that we need to work hard but he’s different in the way that breaks are important and that it is okay to finish it in the easiest way possible while still being efficient. If you can use your brain to make the process faster and simpler, do it. If you need to, take a break and come back to it later.
Analysis- My family can get a lot of really good work done but these two different work ethics have caused some contention between my parents. My mom will get frustrated with my dad because the work isn’t finished and she’ll think that my dad is being lazy. My dad gets tired and he wants my mom to acknowledge the work and the good that he’s given so far. Just cause it’s not finished doesn’t mean there isn’t worth in it. So, I feel like I can adapt to whatever situation I need to in a work environment. I see a need, I fill it. We need a break, let's go take a break. We need to work till we finish, okay, let’s do it. Let’s work more efficient, take the most important things and do those first. Can we make it better? Great. Do we need to say, “that’s good enough”, great. In whatever I do, I find that I am a very hard worker.
WHOLESOME RECREATIONAL ACTIVITIES
Example 1- In my family growing up, I think we tried to make it so that every year we went on a vacation. I feel like we at least went to my grandparents in Arizona every Thanksgiving. We’ve also been to Hawaii and Disneyland.
Example 2- Whenever my dad has time off, we go somewhere like a museum and/or do something fun. This has become more common since my parents have gotten older but I do remember doing a lot of fun things when I was little too.
Analysis- I feel like going out and doing things has ingrained in each of us children a love of exploring and trying to do new things. We like to be a part of life and events. Not only that but we like to do things together. When we are together it’s like we have a mission to accomplish, we are there to have a good time and to make sure we all have fun.
REPENTANCE
Example 1- When I was little my dad was deployed to Iraq and when he came back it was rough. I was very little and can only remember parts of it but I remember that my parents went to a training called “impact”. It really helped to open my parent’s eyes about their need to change and be better. They had to learn to take accountability for their lives and not to blame anyone else. I think that was one moment when my parents truly had to access the atonement in their lives.
Example 2- My parents have taught us to constantly consistently improve. Each of us kids have things that we are working on to become better and when we get better at it, we find something else to improve on. It’s just something we do.
Analysis- My parents weren’t always super masters at demonstrating repentance but I believe that overtime I have watched them become better. By watching their improvement, I know that I can improve. Their examples give me confidence and as I learn more about the gospel, I can learn greater ways to repent and improve.
PRAYER
Example 1- In my family, when I was younger, we prayed before meals and before we went to bed at night.
Example 2- I was living with my parents in VA and we were looking for a new place to live closer to my dad’s work. We had house after house fall through and it was getting to be very stressful. One time, when it was just so stressful, we prayed, and though our prayers weren’t answered immediately, they were answered.
Analysis- I feel like the only time we pray is during those preset times. When we are in times of need, or we have a special circumstance, we don’t really talk to God. We are taught to speak to him separately, on our own, but as a family I feel like the only times we pray are before bed and before meals. I know that prayer is powerful and I love the feeling I get when I pray with my family. It helps me to feel like a connected unit of love. If anything, I wish we would say prayers more and with more sincerity.
FUTURE PLANS
It is sometimes hard for me to talk about my future goals for marriage and family because of my lack of it being manifested right now. But I have faith that it will come even if I don’t see it right now.
There are three main qualities I want in my husband. I want him to be a hard worker. I need him to be able to match me when I’m working hard and to be able to go after his dreams and fight for what he wants. Second, I want him to have a love for people. The kind of love that is self sacrificing and deep. The kind of love that Christ has, where you think about others and care about their needs. Lastly, I want him to have a testimony of fire. I need him to be a worthy priesthood holder, and to have faith in life, in Christ, and in himself. That his faith in Christ is the reason for the joy in his life and that he has faith in his potential and in God’s ability to help him accomplish that potential.
In my marriage I want to feel like he’s my best friend. I want to be able to feel like we’re on this journey of life together, working together, and not competing with each other. That we can rely on each other and that we’re both willing to sacrifice the self-gratifying prides that we have for the sake of the other person. I want God to be the most important person in our relationship.
I want to have a lot of kids. Maybe 9 or so, mostly boys too. I want to be the type of family that goes and does things as a family. We are a united unit that can collectively serve those around us. I want to have FHEs where we explore the world and develop the talents of my children. So we’ll learn gardening and music, we’ll do science experiments and cook, we’ll create service projects and put on events for others to enjoy. We’ll make money together. We’ll go camping and be outdoors but we’ll also be indoors and socializing with different types of games. I want to have a family that invites others to be a part of our family.
The thing I most want in my family is for Christ to be the center of my home. I want to have family scripture study everyday together and to pray often and go to the temple often. I want to attend church every Sunday, even when I’ve got a squirmy family and I want to teach them how to sit quietly. I want my children to care about each other and to support each other. I want to teach them and I want them to teach each other. I want to teach them how to process emotions and utilize their mind to their greatest accomplishments. I want to teach them how to change through Christ.
I want to take the things my parents have taught me and expand on them. I know that what I want is a lot and I don’t know if it's even possible. But I can try. I can believe. I know I’m a one-in-a-million girl, I truly hope I can find a one-in-a-million guy to go along with me and my crazy.
Brent Top
REL 200
9-23-20
FAMILY ORIGIN PAPER
MY FAMILY
In my family there is my mom and my dad. All four of their kids, me included, are their biological children. There is about a 7 years difference from the eldest to the youngest. The eldest is a girl, she’s married with a son. Next in line is a boy, he’s married with two sons. Second to last is another boy, he’s just married. Finally there’s me. Not married. Both my parents are middle children of 9 siblings. Let’s just say that family reunions are huge.
My dad has worked two jobs almost his entire life. His civilian job is being an auditor for the military. Then once a month, on weekends, he goes to his army job where he plays army and uses his full-bird colonel to make the units better. Right now he is also in War college which could open the opportunity of his being promoted to a one star General. He’s really cool. My mom is a massage therapist that also has her hands in energy work and holistic healing approaches. What she does is super interesting but it’s hard to explain and I feel like not everyone takes what she does seriously. She also does a lot of small time pursuits, like being a sales rep for certain vitamin companies and sewing.
My family are all multiple generations of members of the church of Jesus Christ of Latter-Day Saints. My mom’s side has strong pioneer heritage and my dad’s side were immigrants that converted generations back. Thus, I was raised in a religious family. We went to church every Sunday and had family prayer at meals and before bed. Rarely did we have a family home evening and I only remember a few times that we did family scripture study. Regardless, all the kids served missions and so far, each has been married in the temple.
WORK
Example 1- My mom grew up in a small town on a farm. She developed a lot of my grandpa’s work ethic which was to get it done and to get it done right. This means you don’t stop until the work is done and that if it’s going to take that extra elbow grease, just do it and don’t complain about it.
Example 2- My dad is similar in the fact that we need to work hard but he’s different in the way that breaks are important and that it is okay to finish it in the easiest way possible while still being efficient. If you can use your brain to make the process faster and simpler, do it. If you need to, take a break and come back to it later.
Analysis- My family can get a lot of really good work done but these two different work ethics have caused some contention between my parents. My mom will get frustrated with my dad because the work isn’t finished and she’ll think that my dad is being lazy. My dad gets tired and he wants my mom to acknowledge the work and the good that he’s given so far. Just cause it’s not finished doesn’t mean there isn’t worth in it. So, I feel like I can adapt to whatever situation I need to in a work environment. I see a need, I fill it. We need a break, let's go take a break. We need to work till we finish, okay, let’s do it. Let’s work more efficient, take the most important things and do those first. Can we make it better? Great. Do we need to say, “that’s good enough”, great. In whatever I do, I find that I am a very hard worker.
WHOLESOME RECREATIONAL ACTIVITIES
Example 1- In my family growing up, I think we tried to make it so that every year we went on a vacation. I feel like we at least went to my grandparents in Arizona every Thanksgiving. We’ve also been to Hawaii and Disneyland.
Example 2- Whenever my dad has time off, we go somewhere like a museum and/or do something fun. This has become more common since my parents have gotten older but I do remember doing a lot of fun things when I was little too.
Analysis- I feel like going out and doing things has ingrained in each of us children a love of exploring and trying to do new things. We like to be a part of life and events. Not only that but we like to do things together. When we are together it’s like we have a mission to accomplish, we are there to have a good time and to make sure we all have fun.
REPENTANCE
Example 1- When I was little my dad was deployed to Iraq and when he came back it was rough. I was very little and can only remember parts of it but I remember that my parents went to a training called “impact”. It really helped to open my parent’s eyes about their need to change and be better. They had to learn to take accountability for their lives and not to blame anyone else. I think that was one moment when my parents truly had to access the atonement in their lives.
Example 2- My parents have taught us to constantly consistently improve. Each of us kids have things that we are working on to become better and when we get better at it, we find something else to improve on. It’s just something we do.
Analysis- My parents weren’t always super masters at demonstrating repentance but I believe that overtime I have watched them become better. By watching their improvement, I know that I can improve. Their examples give me confidence and as I learn more about the gospel, I can learn greater ways to repent and improve.
PRAYER
Example 1- In my family, when I was younger, we prayed before meals and before we went to bed at night.
Example 2- I was living with my parents in VA and we were looking for a new place to live closer to my dad’s work. We had house after house fall through and it was getting to be very stressful. One time, when it was just so stressful, we prayed, and though our prayers weren’t answered immediately, they were answered.
Analysis- I feel like the only time we pray is during those preset times. When we are in times of need, or we have a special circumstance, we don’t really talk to God. We are taught to speak to him separately, on our own, but as a family I feel like the only times we pray are before bed and before meals. I know that prayer is powerful and I love the feeling I get when I pray with my family. It helps me to feel like a connected unit of love. If anything, I wish we would say prayers more and with more sincerity.
FUTURE PLANS
It is sometimes hard for me to talk about my future goals for marriage and family because of my lack of it being manifested right now. But I have faith that it will come even if I don’t see it right now.
There are three main qualities I want in my husband. I want him to be a hard worker. I need him to be able to match me when I’m working hard and to be able to go after his dreams and fight for what he wants. Second, I want him to have a love for people. The kind of love that is self sacrificing and deep. The kind of love that Christ has, where you think about others and care about their needs. Lastly, I want him to have a testimony of fire. I need him to be a worthy priesthood holder, and to have faith in life, in Christ, and in himself. That his faith in Christ is the reason for the joy in his life and that he has faith in his potential and in God’s ability to help him accomplish that potential.
In my marriage I want to feel like he’s my best friend. I want to be able to feel like we’re on this journey of life together, working together, and not competing with each other. That we can rely on each other and that we’re both willing to sacrifice the self-gratifying prides that we have for the sake of the other person. I want God to be the most important person in our relationship.
I want to have a lot of kids. Maybe 9 or so, mostly boys too. I want to be the type of family that goes and does things as a family. We are a united unit that can collectively serve those around us. I want to have FHEs where we explore the world and develop the talents of my children. So we’ll learn gardening and music, we’ll do science experiments and cook, we’ll create service projects and put on events for others to enjoy. We’ll make money together. We’ll go camping and be outdoors but we’ll also be indoors and socializing with different types of games. I want to have a family that invites others to be a part of our family.
The thing I most want in my family is for Christ to be the center of my home. I want to have family scripture study everyday together and to pray often and go to the temple often. I want to attend church every Sunday, even when I’ve got a squirmy family and I want to teach them how to sit quietly. I want my children to care about each other and to support each other. I want to teach them and I want them to teach each other. I want to teach them how to process emotions and utilize their mind to their greatest accomplishments. I want to teach them how to change through Christ.
I want to take the things my parents have taught me and expand on them. I know that what I want is a lot and I don’t know if it's even possible. But I can try. I can believe. I know I’m a one-in-a-million girl, I truly hope I can find a one-in-a-million guy to go along with me and my crazy.
SWELL 146- Racquetball, Beginning
Course outcomes common to all sections of SWELL 146
- Students will be able to perform the fundamental skills of racquetball in game play.
- Students will be able to explain the techniques, strategies, rules, and scoring of racquetball.
- Students will value and be able to apply general principles of fitness and well being that will encourage lifelong wellness and assist in the active pursuit of their best selves.
I learned the rules and practiced and exercised with fellow classmates.