2016 ISW

Interdiscipinary Studies Works. Vol. 1, Issue 1 © 2016 by the Arizona Chapter of Alpha Iota Sigma. All rights reserved.
An Annual Publication of the Arizona State University
Chapter of Alpha Iota Sigma
Interdisciplinary Studies Works is the first of its kind in the nation,
a journal of works by undergraduate students of interdisciplinary studies.

Volume 1, Issue 1 March 2016
An Annual Publication of the Arizona State University Chapter of Alpha Iota Sigma
From the Editor………………………………………………………………………………………………………….………………2
ARITLCES
Clinton Reiswig
Social Issues in Smart Grid Technology: Creating Sustainable Options with Nonproﬁts….3
Tim Rodgers
Henry David Thoreau & Martin Luther King……………………………………………………………………7
Diane Giunta
Transhumanism……………………………………………………………………………………………………..……10
Erin Morrow
Visiting Ireland: The Complex Role of Tourists in an Age of Climate Change…………………14
Barry McCabe
Exploring the Symbolic Frame………………………………………………………………………………………19
Lisa Le Blanc
The Interdisciplinary Process and the Problem of Alaskan Native Sovereignty:
A Research Proposal…………………………………………………………………………………………………… 23
GUEST ESSAY
Brian McCormack
Naming Interdisciplinarity……………………………………………………………………………………………26
A word from our Advisor………………………………………………………………………………………………..…………32

Interdisciplinarity in action
2
FROM THE EDITOR
As a pioneer member of the ASU chapter of Alpha Iota Sigma,
I am proud to introduce our inaugural issue showcasing Interdisciplinarity in action.
This is a unique platform to feature the emerging talents of undergraduates, as Interdisciplinarians.
An Interdisciplinarian, is asked to be an explorer.
Crossing boundaries and creating new ways to experience a greater vision, for a modern world.
Having the ability to see in a multifaceted way.
Interdisciplinarians are creators of action.
To an Interdisciplinarian there are no solitary subjects and everything is interconnected.
An Interdisciplinarian can think beyond the limits of what is known and create something new.
We hope you enjoy our genesis creation of Interdisciplinarity in action.
Live long and integrate!
Diane
Diane Giunta
Vice President, Alpha Iota Sigma
Editor and Designer of Interdisciplinary Studies Works
Graduate of the College of Letters and Sciences at Arizona State University, Fall 2015

Interdiscipinary Studies Works. Vol. 1, Issue 1, pp. 03-06 © 2016 by the Arizona Chapter of Alpha Iota Sigma. All rights reserved.
The discourse on smart grid technologies seems to make the same mistake that the academic
conversations of sustainability and conservation make: they never account for social issues. Social issues
are important to technology development and implementation because they can affect perception of
usage and accuracy of the network. The smart grid is more reliable and stable as it grows, and by
establishing other sources of power—solar panels, generators, EV cars, wind power—the network can
sustain longer. It is also important to see the smart grid more as a biological organism that moves,
changes, and adapts. Innovation evolves this biological mass as it reaches out connecting to more and
more points. Looking at the grid from this unique perspective can help one to understand the complexity
of the system; therefore, restricting its connections only limits its use and adaptability. Looking at the
socio-economic implications of the smart grid we will explore how limiting the perspective really is, and
in what ways it damages the integrity of the system. Understanding the conservation behavior of
individuals and how it differs between affluent communities and impoverished individuals will allow a
glimpse into why some options are not really options to most. Last, the unintended consequences and
biases of the infrastructure will be outlined. The socioeconomic implication in the evolution of smart
grid technology and consumption behavior creates an infrastructure based on bias data, which could
later degrade the overall system leading to unintended consequences.
Lower socioeconomic households will be affected differently than affluent households; this
difference negatively affects and reduces the efficiency of the smart grid technology development. Both
social construction of technology (SCOT) and technology momentum support the idea of society affecting
the development of technology; therefore, it can be stated that if a social class has no access to these
technical artifacts then the development process is biased, or at the very least limited in its use. We are
talking specifically about how we use technology and consume energy. These are two factors that are
vital to the development of accurate and effective smart grid technologies. However, in The Social
Construction of Technological Systems, Bijker (1987) argues for a merger of analytical and empirical
approaches to technology development, and even connects human factors within his idea of technology
design through cultural interpretation. This is important in development, because people use
technology, which then influences their development, as Bijker would say. Technical artifacts are
culturally constructed in that their development is a product of the culture that produces them. Going
along these same lines one could also say that it is possible that culture would affect whether or not the
artifact is used at all. This paper takes the position that technological artifacts are also economic
dividers, insomuch as they separate communities.
Clinton Reiswig
Undergraduate, Arizona State University
Social Issues in Smart Grid Technology:
Creating Sustainable Options with Nonprofits
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Interdisciplinary Studies Works Volume 1, Issue 1 March 2016
Individuals with low socio-economic status cannot afford the areas that get this shiny new smart grid
technology. Even if they do, the accuracy in price divides them anyway. The accuracy in price that the
smart meters provide most certainly has a larger impact on the impoverished than they do on the middle
class. This is a problem then with the closure of smart grid technology. Either they have no access to the
benefits and no access to previous social programs (e.g., weatherization), or the problem is redefined in a
way that removes them as a constituent. Could the development of a technology that is largely not used
by a specific group really affect its effectiveness? The answer is yes, and no.
Creating distribution policies around nonprofit models would increase access to the smart grid
technologies, and lead to overall improvement in the development of smart grid infrastructure. Using an
adapted Community Capitals Framework model (CCF) would be helpful in order to analyze the areas that
are seen as lower socio-economic status but have potential for growth (Emery, 2006). By doing this we
can make cases for better development options. There are many different capital types, but for our
purposes we would focus on social, built, and financial capital. These kinds of capital would help us to
understand the dynamics that are affecting impoverished areas and allow for structural changes that best
suit growth. Structural changes that I am referring to are programs that would build other sources of
energy in these areas to allow for more access to power, and provide more incentive for energy
companies to develop. Zhang (2014) looks at applying game theory to the smart grid that would
prioritize consumers. Game theory is a way to make strategic decisions on consumer markets that allow
incentives. “In a constrained energy market, the engagement of consumers in energy management can
greatly enhance the grid’s reliability, and significantly improve the social benefit of the overall system”
(2014). When addressing social benefit of the system the CCF adapted model can help us decide how
best to apply this theory for the betterment of impoverished areas. According to Zhang, the more
individuals we have in the market the cheaper the prices and the more reliable the network. Using the
CCF to develop a nonprofit energy company in areas of most impoverished zones would increase
consumers, drop prices, and create innovation through competition.
Technological determinism and Technological Momentum both have similar ideologies that
technology influences society; however, individuals of low socio-economic status do not adapt to or are
not influenced by smart grid technology. They simply cannot afford it. Priced out, they leave. This
technologically induced diasporic movement affects many impoverished families. Therefore, nonprofit
models need to be implemented into the areas they are displaced in order to afford them the
opportunity to experience and participate in the evolution of technological change, stabilize the network,
and provide reliable data of consumption. Their experiences will not be the same as affluent individuals,
because they would most likely be on the grid through other sources of power—individual power units,
solar panels, generators, wind power—but it contributes to the overall source we share.
Finding a solution to power source is only half the issue to energy conservation and smart grid
implementation, but sustainable behaviors need to be encouraged. Research has already developed
interesting points on this as well.
Stern (2011) states that psychology has long established that consumer adoption of technology,
specifically energy-efficiency, is more effective on consumption behavior than psychological and formal

interventions (140). Consumer adaptation (technology availability) is more effective in human behavior
modification than incentive driven change. High and low cost investments effect whether a change is
episodic or routine. Conservation efforts that are high in cost are generally harder to change and require
more incentives to make a habit, if it even can ever become one. Not all conservation behavior is high
cost; for example, changing to more energy efficient bulbs and resetting the water heater (142).
Changing behavior with information provision (getting a flyer on conservation) or norm-change
interventions makes it difficult and resource-intensive process (148). “These sizeable barriers to behavior
change require automation and technology to address residential electricity consumption” (147). All of
these effects are magnified when dealing with “household habits.” What we do in our home is seen as
private within our domain. Generally, peer pressure or psychological approval principles will not apply
here. Stern (2011) stated that there is a danger of an inability of social-norms to resolve collective action
issues like energy conservation, because they require a large number of players with small payoffs. The
energy market is in danger of this due to the privatization, and the widespread and dispersed
accessibility of the system.
Stern (2011) conceptualized what she called cognitive and behavioral stumbling blocks to
changing energy-conservation behavior, because historically energy has been underpriced. First,
motivational deficits arise from faulty risk assessments. People have difficulty making realistic savings
estimates, which in turn leads to disinterest. Second, information costs are high for households.
Research shows that individuals have difficulty gathering, understanding, and retaining information,
especially when they are disinterested. Therefore, consumers do not know how to reduce their usage or
where to get the information. Third, even if they had all this it still does not translate readily or reliably
to change. Access to conservation information increases knowledge on the issue but has minimal effect
on behavior change. Last, behavior changes in the home are difficult. Domestic behavior is seen largely
as private not susceptible to social norm activation or maintenance, social approval, or psychological
reinforcement.
Socioeconomic implications of consumption behavior lie largely within the realm of access, not
just to the grid but also other energy conservation technologies. If individuals do not have access to
technology it has minimal, if any, effect on their behavior. If energy consumption data, and to a lesser
extent sustainable behavior, is used in the development of smart grid technologies, then a large area of
America is in the dark. This brings us back to the point made earlier: “It is not just about access to smart
meters and the grid, but also to other technologies that support sustainable consumerism,” that is,
energy reducing household products that, as Stern believes, are vital to residential energy conservation.
If the smart grid is about energy conservation, then we must give access to these options. The data on
human behavior modification seems to fit more with technology determinism, because adaptation is
most effective with access. But technological momentum is not just about technology and social systems
being technical. It i also about acquired knowledge and skills that perhaps could be adapted in similar
ways.
The socioeconomic implication in the evolution of smart grid technology and consumption
behavior has been shown to affect the integrity of smart grid development, at least at the level of social
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justice. It was also the position of this paper to show that the infrastructure is based on biased data, and
could lead to a system that is at best places undue hardships on those who cannot afford it. It was not
intended to convey any ideas of social programs to the poor for energy access. It was the intention to
show that through adaptation of a nonprofit model, game theory application, and an understanding of
conservation behaviorism we can create a more reliable, accurate, and healthy grid system. With this in
mind it benefits the argument to look at technology theories to show an integrative solution to this issue.
Looking back to the Great Depression it can be shown how innovative social systems and
collaboration can build massive structures, whether they are physical or social. This innovative drive that
has appeared often in American history really highlights some of our impending issues. If machines drive
history perhaps it would be most beneficial to create a more encompassing solution. The deregulations
of the energy market negatively affected the poor, and to a lesser extent the middle class. Nonprofit
models need to contribute to the solution in order to keep the resource flow going, as well as drive
innovation through competition. The “wider context” that Bijker (1987) talks about is socio-economic
status, because it draws in that which is normally the unseen while bringing in the norm. The wider
context of the smart grid is an encompassing solution, one that is inclusive to the needs of everyone,
where the connections are not limited to the zip code. Hughes (1994) stated, “As technological systems
become more complex, systems tend to be more shaping of society and less shaped by it” (112). The
social and technical systems interact with one another because technology systems can include both the
social and the technical. Therefore, developing a new system to respond to the issue raised in this paper
seems go along with Hughes’ line of thinking. We must change the way we perceive the problems of
energy consumption. It is not about us individually. Aristotle said it best: “The whole is greater than the
sum of its parts.”
References
Emery, M. (2006). Spiraling-up: Mapping community transformation with community capitals fram.
Community Development, 37(1), 19-35.
Hughes, T. P. (1994). Technology momentum. Does technology drive history?: The dilemma of
technological determinism (pp. 101-113). Baskerville: Massachusetts Institute of Technology.
Stern, S. (2011). Smart-grid: Technology and the psychology of environmental behavior change.
Chicago-Kent Law Review, 86(1), 139-160.
Zhang, A. J., & Smith, B. D. (2014). Prioritizing consumers in smart grid: A game theoretic.
IEEE Transactions on Smart Grid, 5(3), 1429-1438.

There are many similarities as well as a few differences between Henry David Thoreau’s
“peaceable revolution” and Martin Luther King, Jr.’s nonviolent movement, from their shared belief in the
value of passive civil disobedience and listening to one’s conscience, to their different philosophies of
individual value versus group value and their strategies to see this accomplished. There are both
similarities and differences in the “peaceable revolution” and the nonviolent movement, but they both
reveal to us the purpose and value of civil disobedience.
Henry David Thoreau’s classic essay, Civil Disobedience, about the struggle between the coercive
acts of government and the duty to one’s individual conscience, still has the ability to remain not only
relevant in our times but also to have the greatest of influence on individual rights and the limits of
government in a truly free society. The themes that run through this essay are still very important in the
21st century. Thoreau was living in a time when the federal government was allowing slavery to flourish.
“I cannot for an instant recognize that political organization as my government which is the slave’s
government also,” stated Thoreau in Civil Disobedience. (p. 223) The United States government was also
at the time fighting a war with Mexico which was questionable at best and imperialistic at worst.
Thoreau remarked, “Witness the present Mexican War, the work of comparatively a few individuals using
the standing government as their tool; for, in the outset, the people would not have consented to this
measure.” (p. 222) Thoreau was trying to get across to his readers that each individual needed to take a
moment and consider the actions of their government that they take for granted as they allow their
consciences to reflect on the morality of the issues and not to surrender their souls to the American
machine.
So how is a person able to exercise their personal conviction and live according to their
conscience while living under a government that seems to conflict with those very thoughts? Is it
possible to integrate the idea of being true to oneself in all matters with the democratic ideal of majority
rule? According to Thoreau, yes. One method is by using one’s individual rights and power by following
the conscience instead of blind fealty. “The only obligation which I have a right to assume is to do at any
time what I think right,” Thoreau states while considering the ideas of conscience and legislation. (p. 222)
I imagine that the government today would wish you do not take heed with this advice and follow
unthinkingly.
A person of conscience who refuses to give up that conscience to the government might not be
able to bring the government’s injustice to its knees alone but he does have tools at his disposal. These
include supporting or not supporting with one’s words, actions, or money. Thoreau is advocating
Tim Rodgers
Henry David Thoreau & Martin Luther King
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resistance through nonviolent means, such as not paying a tax, even if this leads to imprisonment. “If the
alternative is to keep all just men in prison, or give up war and slavery, the State will not hesitate which
to choose,” he writes, optimistically supporting the minority. (p. 227) “If a thousand men were not to pay
their tax bills this year that would not be a violent and bloody measure, as it would be to pay them, and
enable the State to commit violence and to shed innocent blood. This is, in fact, the definition of a
peaceable revolution, if any such is possible,” Thoreau states beautifully. (p. 227) This is the essence of
his philosophy.
As a theologian, Martin Luther King reflected often on his understanding of nonviolence and
usually filtered his through deep religious faith. He talks of his own philosophy of nonviolent direct action
in his, Letter from the Birmingham City Jail, which is King’s loving tribute to Thoreau’s, Civil Disobedience.
“Nonviolent direct action seeks to create such a crisis and establish such creative tension that a
community that has constantly refused to negotiate is forced to confront the issue,” King says as he
speaks of his thoughts on direct peaceful action. (p. 482) King systematically devised a plan of action for
each issue or campaign that arose. In this he broke it down into four basic steps: (1) collect the facts and
necessary information to make a determination on whether an injustice has been done, (2) process of
negotiation, (3) making sure that your position is the right one as you do some soul searching, or as King
says “self-purification,” and (4) taking direct action. (p. 482)
Dr. King combined his amazing personality traits of personal courage, his eloquent and
passionate speaking persona, and his religious convictions, to become a symbol and early driving force
behind the civil rights movement. He was the founder of the Southern Christian Leadership Conference
that helped to promote and mobilize many different civil rights demonstrations while organizing blacks
throughout the South. His drive and power to follow his convictions no matter where they led him
ultimately resulted in his assassination in 1968. He had become a symbol of hope for many that those in
power began to fear his presence. (p. 481)
As one can see there are many striking similarities between the “peaceable revolution” and the
nonviolent movement. They both convey the idea of not surrendering one’s conscience or beliefs to a
government that does not always have your best interests at heart. They both stress the importance of
not following the crowd or majority blindly but considering each issue through thoughtful consideration.
Thoreau and King also state that while opposition to the injustices being done are necessary for the
moral man, this must be done peacefully with no aggression. One needs to back up his thoughts and
ideals with positive actions and deeds. Both men were strong believers that the man of conscience also
has to transfer that to direct action. Thoreau put his ideals on display in practical ways such as his
withholding his tax money. King was also a proponent of peace and felt the moral man had an obligation
to live his faith and love his neighbor, though one could also respectfully disagree with the injustices
inflicted by his fellow men.
Thoreau and King have many more similarities than differences. The difference between the two
comes down to methods and backgrounds. Henry David Thoreau’s essay, was written as a speech, has
been used by many great thinkers such as Martin Luther King, Jr. and Mahatma Gandhi as a guide to fight
against injustice peacefully.

King’s letter was partially based on the principles of Thoreau’s Civil Disobedience. While both men are
expressing ways to be disobedient while remaining peaceful and civil, they each have their own way of
going about it. Thoreau is somewhat aggressive and very self-assured while speaking of his own personal
feelings of distrust of the government, while King is more gentle and caring, his thoughts flowing freely
from his own religiosity. Another point to make is that Thoreau was more often speaking of the individual
and what can be accomplished personally while Dr. King is often concerned with what is good for the
group, be it race, class, or gender.
Thoreau and King both reflected the idea of civil disobedience. They were both concerned with
individuals following the crowd and the majority in deference to their own consciences. They understood
that good men and women had to do more than simply be just and moral. To be truly a moral person in
the world you have to live by your convictions, and this often means to stand up for what is right no
matter the consequences. Apathy to the plight of the individual, to Thoreau and King, was as good as
siding with the evil injustice. One has to have the strength of their convictions. At the time of Thoreau, as
well as the time of King, the idea of resisting tyranny and injustice with peace and nonviolence was seen
as a radical idea. Confronting injustice and evil with peace and justice was, and is, a way to get true social
change as intelligent beings. A person will not make himself heard by yelling at one who is yelling but by
remaining calm and considerate and thoughtful. Both men were hugely influential with many people and
in many social causes. Webster’s Dictionary defines civil disobedience as “a refusal to obey governmental
demands especially as a nonviolent means of forcing concessions.” This definition is at the heart of the
teachings of both Henry David Thoreau and Martin Luther King, Jr.
References
Dolbeare, K., & Cummings, M. (Eds.). (2009). American Political Thought (6th ed.).
Washington, D.C.: CQ Press.
9

What was once only an idea in a science fiction novel is now becoming a rapidly growing reality, a
new brand of the homo genus. It is the expansion of science and technology that is allowing the potential
for humans to evolve beyond their current limitations, to become posthuman. But what makes us
human?
From the anthropological discipline, it would be agreed on that there are a few identifiable
qualities, such as: (1) upright bipeds with (2) nimble hands, and (3) big brains, the physical features that
distinguish us from other animals.
From the discipline of Philosophy although there are many theories regarding what makes us
human the identifiable attribute would be that we can contemplate our existence.
Transcending who we are now as a species opens the door to many avenues of thought and concern. In
an attempt to explore what it means to be a Transhumanist, it is important to look at the extant research
from both disciplines to establish a baseline of what debates are emerging within this subject, a subject
with genuine global concern.
What exactly is Transhumanism? In an article written in 1957 and reprinted in 1968 by Sir Julian
Huxley, an English biologist, philosopher, educator, and author who greatly influenced the modern
development of embryology and studies of behavior and evolution, the term Transhumanism entered
into the anthropologic record. Huxley attributes evolution on this planet to a conscious awareness of
new possibilities.
It is as if man had been suddenly appointed managing director of the biggest business of
all, the business of evolution – appointed without being asked if he wanted it, and
without proper warning and preparation. What is more, he can't refuse the job. (Huxley,
1968, p. 73)
Oxford Professor and Co-founder of Humanity+, Nick Bostrom (2003) states that a Transhumanist
views “human nature as a work in progress and can be remolded to greater more desirable ways” than
the belief that the current evolutionary path that develops through education, philosophical
contemplation and moral self-reflection are limited. A Transhumanistic view sees evolution as a broken
mechanism that has many deficiencies, and the science of technology has the opportunity to move it in
the right direction. It is the advancement of technology and science, both biological and
nanotechnological, that offers a greater expanse of enhancement.
Diane Giunta
Transhumanism
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For a Transhumanist the idea of genetic alteration in the human genome and genetic
enhancements are not negatives but progression. Self-directed evolution.
Human germ-line genetic engineering has the potential to eliminate all kinds of disabilities and create
disease-free offspring (Bostrom, 2003). Enhancement bioethicists save parents from the prospect of
having a child that would have a less than perfect life. In terms of germ-line genetic engineering the
potentials far outweigh the downsides, at least the ones that can be speculated on.
The mission statement for Humanity+ claims:
Humanity+ is dedicated to elevating the human condition. We aim to deeply influence a
new generation of thinkers who dare to envision humanity’s next steps. Our programs
combine unique insights into the developments of emerging and speculative
technologies that focus on the wellbeing of our species and the changes that we are and
will be facing. Our programs are designed to produce outcomes that can be helpful to
individuals and institutions. (Humanity+, 2014)
This non-profit organization implores ethical use of technology, helping to expand human capabilities, to
make humans better than well.
It is hard to argue against the betterment of mankind. But it is clear from the research that it
must be questioned and we must not shrug it off as some fanatical idea, we need to pay attention.
Transhumanists are serious, and serious about transcending the present human state of being.
It is arguable that there is a fine line between enhancement and genetic modification. The
Transhumanist would distinguish this idea with the label “enhancement bioethicists.” And the
Transhumanist would lead you to consider that it is our duty and right to provide children with the
healthiest and proficiently able bodies we can (Koch, 2010).
Those in favor of having the right to become a posthuman highlight the benefits in terms of four
specific aspects: physical, cognitive, emotive and moral. The physical enhancements could be in terms of
a greater athletic ability or a cosmetic enhancement for vanity’s sake, something we are very familiar
with today. There is also the enhancement for greater sexual attractiveness, another aspect of the
physical realm we are familiar with. Cognitive enhancements would reduce the emotional states for
‘humanness’ and accentuate the mental processes of perception, memory and judgment.
Emotive and moral enhancements work in tandem to offer the reduction of one (emotion) and
the increase of the other (moral), making the agent who might have a propensity to anger in certain
circumstance able to delete or decrease this emotion, to enhance a moral ethic and conduct. Should we
challenge the Transhumanist and their values of these enhancements or are they truly beneficial?
With the “New Age” movement and the “Age of Enlightenment” the focus was less on social
improvement and more on the transformation of the individual. The elimination of human suffering and
becoming an infinite being is the greatest part of a transhumanist vision. And what if we could escape
death? Through nanotechnology this becomes a growing reality. It poses the idea that we could scan our
brains and preserve the neural patterns we consider our personalities, essentially becoming part of an
artificial system with biological software (Elliot, 2003).

To what extent is bodily existence, with its pleasures, joys, sufferings, and limits, a
valuable part of human life? Is there an arc to life, from birth through maturity and
ageing to natural death that we eliminate at our peril? (Green, 2013)
The chasm between what we know about biological processes and the human genome is great, and even
greater if there is any type of assurance that there is predictability. If species betterment was truly the
goal of enhancements, it would be available for everyone, but it would appear that they are only
available, because of cost, for a very small percentage of our society.
Should we wish to advance society, and the peoples in it, we would start here within the
complex of social and environmental factors that encourage or inhibit individuals as not
“Citizen Cyborgs” but simply as citizens like us. Were Transhumanists and enhancement
enthusiasts to do this, then our species might indeed advance. And while waiting for
evolution’s sometimes-radical alterations—typically responses to cataclysmic
environmental changes—we all would be better off. Another round of simple-minded
eugenics is something nobody needs. (Koch, 2010)
One thing is certain from the Transhumanist perspective: individual choice is of the utmost importance.
Stated in point 8 of the Transhumanist Declaration:
We favor allowing individuals wide personal choice over how they enable their lives. This
includes use of techniques that may be developed to assist memory, concentration, and
mental energy; life extension therapies; reproductive choice technologies; cryonics
procedures; and many other possible human modification and enhancement
technologies. (Transhumanist Declaration, 1998)
Individual autonomy, and those who would inhibit this right, would be infringing on their freedom both
for themselves and their children (Eberl, 2014).
Ultimately we need to be extremely careful that any artificial intelligence we invite into
our bodies does not submerge the human consciousness and, in doing so, rule over it.
Remember, in Mary Shelley’s 1816 novel Frankenstein, it is Victor Frankenstein, the mad
scientist, who emerges as the true monster, not the giant who wreaks havoc when he is
rejected. (Michael, 2014)
The research bears many questions with not many quantifiable answers. To further study this
subject there are many avenues on which to focus both from the philosophical and the anthropological
perspective.
From a philosophical perspective many questions regarding ethics and the property of mind and
body emerge. Who will regulate the ownership of this type of industry? And how does this imply the
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possibility of becoming a commodity? Who “owns” the software of your “being”? Will birth and death
become an outdated concept? Where does the soul go, if there is such a thing, in the process of being
uploaded to a computer server? And how comfortable will we be seeing our children and ourselves as
objects of consumption? Is this transcendence? Have we just become the alien we search for “out there”
in the universe?
From the anthropological perspective the questions surrounding what constitutes a species as
being human now has diﬀerent implications. How do we deﬁne evolution within this context? Are we
fast-forwarding evolution or circumventing it entirely? Or does it even apply here? And if we look at the
Neanderthal, predecessors and also contemporaries with Homo Sapiens, what caused their demise? And
are we heading in the same direction?
References
Bostrom, Nick. (2003). Human Genetic Enhancements: A Transhumanist Perspective.
Journal of Value Inquiry, 37(4), 493-506
Cartmill, Matt, & Brown, Kaye. Being Human Means that ‘‘Being Human’’ Means Whatever We Say it Means. (2012).
Evolutionary Anthropology 21, 182–194. DOI: 10.1002/evan.21328
Eberl, Jason T. (2014). A Thomistic appraisal of human enhancement technologies. Theoretical Medicine and
Bioethics, 35, 289–310 DOI: 10.1007/s11017-014-9300-x
Elliot, Carl. (2003). Humanity 2.0. The Wilson Quarterly, 27(4), 13-20 Stable URL:
http://www.jstor.org/stable/40260800
Gezon, Lisa L., & Kottak, Conrad P. (2012). Culture. New York, NY: McGraw-Hill
Green, Ronald M. (2013). Challenging Transhumanism’s Values. Hastings Center Report, 45(47)
DOI: 10.1002/hast.195
Hellsten, Sirkku K. (2012) “The Meaning of Life” during a Transition from Modernity to Transhumanism and
Posthumanity. Journal of Anthropology, 1(7) DOI:10.1155/2012/210684
Humanity+ is a 501(c)(3) public charity. http://humanityplus.org/
Huxley, Julian. (1968). TRANSHUMANISM*. Journal of Humanistic Psychology 8, 73-76
DOI: 10.1177/002216786800800107
Koch, Tom. (2010). Enhancing Who? Enhancing What? Ethics, Bioethics, and Transhumanism.
Journal of Medicine and Philosophy, 35, 685–699 DOI:10.1093/jmp/jhq051
Michael, K. (2014). Beyond Human: Lifelogging and Life Extension [Editorial]. Technology and Society Magazine,
IEEE, 33(2), 4-6. DOI: 10.1109/MTS.2014.2322915
Rikowski, Glenn. (2003) Alien Life: Marx and the Future of the Human. Historical Materialism, Volume 11(2)
121–164 DOI: 10.1163/156920603768311255
Winkelman, Michael, & Baker, John R. (2010). Supernatural as Natural: A Biocultural Approach to Religion.
Upper Saddle River, NJ: Pearson Prentice Hall.
Zuss, Mark. (2000). Genomics: Technics and Writing the ‘Posthuman. Dialectical Anthropology 25(3), 255–279
DOI:10.1023/A:1011690400756

Seeing new landscapes, tasting new menus and immersing oneself in a new culture is exciting
and inspiring to us all. Traveling around the world is a common goal that many people want to
experience. One beautiful ancient land that is traveled and admired is the country of Ireland. Ireland has
a beautiful landscape and an intriguing history that is attractive for many types of people to enjoy. I will
discuss how the tourist in all of us changes the world both positively and negatively with our actions and
attitudes. My focus is the impact of tourism on the country of Ireland, which is an enormous part of their
economy.
Tourism attracts approximately six million people overseas to the Emerald Isle annually. This
industry thus produces twelve percent of the jobs for the local economy. Failte Ireland is an assembly
which was created to support and promote tourism development within Ireland. This group does more
than endorse tourism globally; they also work hard to sustain the environment for future travelers. The
Irish have studied and are aware of the economic benefits and environmental consequences of a high
travel destination. According to the 2007 Failte Ireland’s Environmental Action Plan, there are specific
areas where Ireland needs to concentrate on in order to continue to increase tourism and maintain the
environmental quality of Ireland. These areas include the green countryside and the many public
beaches. Part of their plan includes making environmental issues a main concern when working with
tourism as a whole. The plan also identifies how local businesses need to work together to promote and
encourage greener living. By having the local communities work together in promotion, and by example,
the country can be a greener land not only in terms of the beautiful countryside but also by their carbon
footprint.
Ireland has an interesting past which created the countryside that exists today. During the Ice
Age, glaciers moved and shaped many of the majestic mountains in this land. Annually, visitors are
surveyed by Failte Ireland. Notably, one of the most common reasons for visiting was to take in the
breathtaking scenery which includes the many beaches, and vast evergreen land. Another top reason
cited to visit is the interaction with the charismatic and friendly locals (Visitors Attitude Survey-Main
Markets 2013). The many historical aspects of Ireland are quite vast and unique. To see the beautiful
castles, distilleries and abbeys is a breathtaking part of the visit, making sightseeing a huge part of a
tourist’s journey in this country.
Transportation is a crucial part of any visit; this concern grows when the towns are dispersed
around the countryside as it is in Ireland. As a result this makes motor vehicle travel very important to
get the visitor from town to town. This fact creates one major challenge created by the tourist industry,
Erin Morrow
Visiting Ireland: The Complex Role of Tourists
In an Age of Climate Change
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the increased usage of motor vehicles or increased riders on the public transportation system. A joy for
the visitor is a road trip to see the beautiful sites, such as the very popular drive through County Clare,
which includes the beautiful Knappougue Castle, the formation of the stones at Burren National Park and
the breathtaking views from the Cliff of Moher. The Dublin Institute of Technology has done considerable
research on the effects of pedestrian and motor vehicle damage in Ireland. In their study, “Economic,
Environmental and Social Performance of the Irish Tourism Sector: Towards Sustainability,” they state:
“Tourism may contribute up to 5.3 percent of global anthropogenic greenhouse gas emission, with
transportation accounting for 90 percent.” Climate change is already a challenge that every country is
facing, and it will cause a great deal of issues in the future. Since it is already a problem and going to
directly affect the tourism in Ireland, the need to find a plan is crucial. As mentioned earlier, the main
attraction of Ireland is its environment, making it an important resource to protect. Greenhouse gas
emissions are not the only environmental strain on this land. Unconcerned visitors have spoiled parts of
the landscape by poor parking, causing damage to curbs and vegetation.
One suggested alternative is to increase the pedestrian foot traffic. When the weather permits,
the outdoors is a wonderful place to venture off and explore. The southwest corner, offers a great deal to
see and embrace with many extravagant castles and abbeys. Unfortunately, this produces a different type
of environmental problem. The delicate environment requires specific care that the tourists lack
knowledge about. The improper manners of some tourists deteriorate the setting of this picturesque
landscape. Walking, cycling as well as travel by horseback can destroy the natural plant life and change
the composition of the natural ecological land (The Sustainable Management of Tourism Attractions in
Ireland with a Focus on Cost Savings pg 15). The indirect destruction of a land’s flora and fauna affects
the future growth and, over time, impacts its stability. Failte Ireland has studied these unfortunate
activities and is working on new approaches to make their destination a trip to remember while
maintaining and protecting their delicate ecosystem. The Leave No Trace Code was designed to educate
pedestrian travelers how to enjoy the land but to not hurt it by leaving traces behind. This program
encourages many outdoor activities for the visitor to enjoy, while reminding people of the dangers of
littering.
Eco-Tourism Ireland is one of the many environmentally friendly initiatives encouraging a greener
way of life for the tourist and the resident. The plans provided by Eco-Tourism Ireland help generate jobs
and growth without hurting the environment. They also work hard to certify businesses working in these
areas, creating economic growth for these businesses and the tourism industry. The first plan that the
Irish have developed for ecological system preservation is the Green Box Program. This innovative
program began in five counties in the northwest part of Ireland and promoted an environmental
sustainable tourism package. These packages included information on green hotels and attractions.
Green Box found a way to still give the tourist exactly what they were looking for in a trip of beautiful
scenery and history while continuing to preserve the landscape for future travelers. Rural areas
particularly benefited from this initiative. In the past they were largely ignored and underrated to the
average tourist. Now the rural towns are being introduced to the busy traveler for their strong history
and individual flavor of Ireland. Local businesses and farmers are also being injected into the experience
both directly and indirectly.

Beyond the green landscape there are also many beautiful blue beaches to explore. As an island,
the entire country is surrounded by beaches and places to visit by the water. Taking a ride to the nearest
beach on a sunny afternoon is quite memorable. Bettystown has a beautiful and unique quality as it is
the only beach in Europe to allow horse racing, which is celebrated in a special event held each year. In
2014, more than 70 of Ireland’s beaches were given the award of being a Blue Flag beach. To get this
endorsement the beaches much follow strict criteria ensuring safety, cleanliness and a friendly
environment. Yearly the beaches are tested to make sure they continue to provide the best beaches
throughout Europe. Each country’s bathing culture has a significant effect on their certification. The Blue
Flag is a global accreditation which is a great honor to receive. Adapting to climate change is significant to
this attraction as the tide is set to rise over the next hundred years. This creates a change in the low
beaches, opening the horrible possibility of a flood. The change in the water will also create a change in
the sea life. The sea life that is anchored here will most likely change, making a new dynamic in tourist
desires. This could decrease the salmon and sea lion population, though it should increase the sightings
of dolphins and whales.
Outside the landscape and beaches available to attract tourists, there is also a distinct native
culture and history to experience within the country. Culture is a huge part of a visit when traveling to an
exotic location. The Irish pride themselves on their heritage, art, music, and literature. The main cities are
an obvious attraction for the novice tourist. A visitor’s trip may coincide with many others depending on
the timing, which can create an overcrowded city. An overcrowded city can put pressure on the
superstructure of a city as well as the happiness of the locals. Vacationers can also engage in unruly
behavior, which can offend and upset the local community, causing strains in the social environment.
However, the experienced traveler knows that within the rural areas of Ireland there is an amazingly
different culture. The rural countryside provides a more relaxed feel to Ireland. This intimate gathering
along the countryside is an experience that will make you want to return. The Irish culture is known for
their humble and outgoing personalities, making the Emerald Isle a very friendly place to visit.
The Drinks Industry Group of Ireland and the image that it personifies is also a very huge part of
this country’s society. The centuries old brewing and distilling history is very much ingrained as a
significant part of Ireland. This history is a huge part of the tourism industry, bringing in a large number
of tourists to experience tours of the breweries and distilleries and to take part in the pub atmosphere.
The second largest attraction for visitors is the Guinness Storehouse. Some of Ireland’s distinct brands are
Guinness, Jameson and Bailey’s. These brands’ reputation is about high quality and is respected
throughout the world. Pubs, more commonly known in Ireland as Public Houses, are a unique venue of
local hospitality, creating a specific reason to visit the Emerald Isle. There are over 10,000 pubs in Ireland
scattered among the thirty two counties. Public Houses are significant to the tourism industry due to the
role they play in the country. Public Houses offer food and public facilities as well as drinks and the
unpretentious Irish hospitality. Due to the multitude of pubs spread across the country the economic
impact reaches into the rural communities as well as the large cities. The largest expenditure for a
traveler in Ireland is the cost of food or drink, taking 37 percent, according to a report by The Drinks
Industry Group of Ireland and Tourism in Ireland report, and most food is eaten while in a pub.
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The drinks industry does more than promote a positive image of Ireland. They also are a
significant contributor to the festival and sports industry. Festivals, parades and other events are a great
way for a tourist to immerse themselves in the local culture and atmosphere. Ireland boasts having over
five hundred festivals each year, the majority of which are free. Common holidays can be overcrowded,
so smaller festivals give tourists a genuine taste of the Irish culture year round. Economically, a festival or
event creates temporary and, if the event is large enough, permanent jobs. It brings visitors from across
the globe to the hotels, restaurants and retail outlets. These small surges of economic growth mainly
benefit the locals and small businesses. The many festivals will take a visitor to a town that they may not
have been interested in, creating additional economic growth for those towns that otherwise would not
be available. According to Travel Weekly, The Guinness Cork Jazz Festival in October is one of the largest
in the world. Many great musicians come to perform. Ireland’s largest jazz festival entertains
approximately 40,000 people. In September, Ireland hosts the Galway International Oyster & Seafood
Festival which is one of the largest oyster festivals in the world. This is the most internationally renowned
festival held by Ireland. Of course, the five day festival in March, St. Patrick’s Day, is the main event of the
year. Local festivals and events are the glue to keeping a town interesting year round and to continually
attract new and repeat visitors. The sports industry is another reason to come to Ireland. They are known
for their horse races and rugby competitions. These events are largely supported by the Drinks Industry.
Horse racing could not survive the costs without the substantial support provided by these breweries or
distilleries.
The positive impacts of tourism are easily found in any tourist location. It is the negative impacts
on the culture that can be lost in the economic growth. Culture is a precious and guarded attitude that is
protected by the locals of any town. The fear that can overwhelm the local community is the damage
that can be done by the overselling of what they hold dear. A study performed by Moya Kneafsey
explores the effects of tourism in rural Ireland in her paper “Tourism and Place Identity: A case-study in
rural Ireland.” Her study was specific to the small rural town of Foxford in County Mayo. Her study
explains how tourism can commercialize the culture through consumerism. The rural towns need the
tourist industry to continue to help them grow and they are looking for new ways to attract new tourists.
However, the government sponsored assistance helps create visitor centers, that can monopolize the
tourists’ time and interest. This can prevent them from exploring the rest of the town, leaving the small
businesses with little to show for the increased flow of traffic. This can reverse the assistance that
tourism is trying to do for the county. This is specifically noted in the research done by The Shannon
College of Hotel Management. As written in the paper “The Sustainable Management of Tourism
Attractions in Ireland with a Focus on Cost Savings”: “While visitors bring the revenues that many sites so
badly need to fund their conservation and restoration efforts, they also bring with them impacts that can
make the need for such efforts all the more real and urgent.” The future climate change effects do have
some positive aspects. Historically, visitors have noted that the weather is a negative when visiting this
region. Ireland can be cold and rainy. The predicted temperature increase is expected, ironically, to
expand the holiday season in Ireland. The travel season is expected to expand further into the spring and
autumn seasons. Climate change is also expected to bring less rain to the area giving tourists more
opportunities to see the landscape and visit attractions. Due to climate change, rain could decline by

18
twenty five to forty percent (Co-ordination, Communication and Adaption for Climate Change in Ireland:
and Integrated Approach). Increasing the desire for tourists to explore more outdoor activities would also
decrease the usage of motor vehicles, lowering greenhouse gas emissions. The amplified ability to walk
and cycle more will also create a higher demand for Ireland’s beautiful landscapes which will bring more
visitors to this land.
The Irish have created a demand for their country. Tourism marketing is best used to emphasize
the unknown treasures of this country. The changes that are occurring in Ireland are the upgrades and
reinvention and recycling of old buildings to create new centers to accommodate the active tourist. The
emphasis of a clean and green image is the center of the marketing campaign. With the initiatives
created by Failte Ireland the country is encouraging people to work together to provide and demonstrate
the maintenance of a green environment.
The best example of the green effort encouragement is by Eco-Tourism Ireland and the
certifications they issue and provide to local businesses. Other programs that have been implemented
include the Litter Management Plan which helps keep control of the amount of waste on the ground.
Notice Nature is another great program that is designed to increase awareness of the local resources and
wildlife. Cultural efforts include making the Irish experiences more readily available to visitors. The end
ultimate aim is for tourists to become enriched with culture and to remember their inspirational and
satisfying experience. Ireland’s goal is to have this experience expand to the visitor’s home country
exporting themselves into other countries, and creating a demand for new and repeat visits.
References
Archer, Jane. Travel Weekly. (September 11, 2009): LexisNexis Academic. Web. Date Accessed: 2014/08/29
Failte Ireland, National Tourism Development Authority. Tourism and the Environment; Failte Ireland’s Environment
Action Plan 2007-2009.
Failte Ireland, National Tourism Development Authority. Visitors Attitude Survey- Main Markets 2013.
Foley, Anthony. Commissioned By the Drinks Industry Group of Ireland. The Drinks Industry and Tourism in Ireland.
Gildea, Caroline & Hanrahan, James. The Sustainable Management of Tourism Attractions in Ireland with a Focus on
Cost Savings.
Irish Climate Analysis and Research Units for The Environmental Protection Agency. Co-ordination, Communication
and Adaption for Climate Change in Ireland: and Integrated Approach. 2007-2013.
Kneafsey, Moya. Irish Geography. Volume 31, Issue 2, 1998, Pages 111-123, Tourism and Place Identity: A case-study
in rural Ireland.
Leslie, David. Tourism Management, Volume 17, Issue 1, February 1996, Pages 51-55, Northern Ireland, tourism and
peace.
Tourism Research Centre, Dublin Institute of Technology (2006) “Economic, environmental and social performance
of the Irish tourism sector: Towards Sustainability” Paper prepared for conference- Towards sustainability
in the delivery of the National Development Plan 2007-2013, Comhar The National Sustainability
Development Partnership.

What did you learn about organizations?
I have learned that symbolism, culture and ritual are just as important as financial reports and
project management deadlines to the success of an organizations. Bolman & Deal (2013) state that
“Descriptions, prescriptions, and theories about improving teamwork often miss the deeper secrets and
mysteries of how groups and teams reach the elusive state of grace and peak performance” (p. 271). In
addition to structure, the focus on the culture of an organization is very important for the success of that
group. The culture of an organization adheres a group together, allowing for performance over and above
the normal. As a tool of an organization, symbolism builds that culture by helping individuals in an
organization “make sense of the chaotic, ambiguous world in which they live” (Bolman & Deal, 2013, p.
244). It is through symbols that members can attach meaning and values in which the organization sees
as important. Ritual provides assurance and comfort to members, showing that there is direction and
consistency in the organization. As a team-building tool, “Ritual and ceremony lift spirits and reinforce
values” (Bolman & Deal, 2013, p. 271). Through ritual, members feel comfort and security, and are able
to reinforce the history of an organization, and look to the future.
What did you learn about the behavior of individuals within an organization?
I have learned that individuals, as members of an organization, need a sense of culture and
purpose to connect to, which empowers members to accomplish goals as a team. These symbolic
elements help give individuals in an organization shared purpose and direction. Effective and cohesive
teams “realize that culture, soul, and spirit are the wellspring of high performance” (Bolman & Deal,
2013, p. 282). And if the symbolic elements fail, then morale may suffer, even if the organization is doing
well otherwise. Members need to feel a shared sense of purpose, and understand the organization’s
values. Connecting to shared values and organizational culture helps “people feel special about what
they do” (Bolman & Deal, 2013, p. 249). And it is through this feeling of membership, of feeling special,
that teams become functioning units that are able to accomplish effectively as a team.
Barry McCabe
Exploring the Symbolic Frame
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How do the concepts, etc., presented enrich your understanding of the ways in which organizations
and the people working in them function?
Having learned the importance of culture has contributed to my own available tools as a
manager and organizational member. When a team is brought together through culture, all of the
elements of cultur allow a team to operate at a level not open to individual members. Bolman & Deal
(2013) point out that “In the field of group endeavor, you will see incredible events in which the group
performs far beyond the sum of its individual talents” (pp. 271-272). Not only do teams perform at a
higher level when the culture of an organization is strengthened, but the morale of the members of an
organization is maintained, and even boosted. Additionally, this has broadened my understanding of
what a successful organization is capable of.
How will the concepts that you learned about affect the way that you will behave in a future
organizational environment?
Because of what I have learned about culture and symbolism from Bolman & Deal (2013), I find
myself taking more seriously the elements of ritual and culture in the organizations I am a member of.
Cultivating the culture of an organization is rewarding for all members involved, and it boosts the
performance and morale of that group. Leadership can drive this endeavor by recognizing that “team
building at its heart is a spiritual undertaking” (Bolman & Deal, 2013, p. 284). It has been found that
fostering culture and elements of a team is some of the most important work leaders can do for their
group. Organizations are starting to “realize that culture, soul, and spirit are the wellspring of high
performance” (Bolman & Deal, 2013, p. 282). I hope to be a part of groups that value organizational
culture, and help foster organizational culture for the groups I myself am a member of. Also, as I look to
become a member of organizations in the future, I will look more closely at what culture is in place as a
part of my decision process.
How do matters that pertain to the Symbolic Frame work in an organization with which you are
affiliated? What sorts of symbols, myths, stories, heroes or rituals, etc. exist and what is their impact?
What is the organizational culture?
My Grandma McCabe is a figure in our family who is surrounded by stories and legend. Raised in
a poor and rural portion of the country in the Depression Era, she was a woman full of independence and
will. Decades later, the stories of her independence and will are still told in the family. One such story
involves my grandmother, at age 72, climbing up on her roof to perform maintenance. One day my cousin
Tammy arrived at grandmother’s house to take her out to the store. To Tammy’s dismay, she found
Grandma McCabe on top of her two story farmhouse cleaning out the gutters. My cousin yelled for her
to stop: “Come down from there, you’re going to fall and hurt yourself.” To which my grandmother
replied. “Ah, nonsense! No sense paying someone to do a job I can do myself!” And this is the way our
family thinks – if a job needs doing, we can, and should, do it ourselves. Having someone else do the job
is just considered lazy.

These stories of independence and strength all greatly affect the way in which family members
see ourselves in the family, and additionally in the other organizations we are members of. For family
members, these stories “carry history and values and reinforce group identity” (Bolman & Deal, 2013, p.
274). Because of the culture of independence, most of us expect to “do it ourselves,” regardless of what
the task is at hand. And now that we grandchildren are getting older, we find ourselves telling stories of
our own tough moments when we exceeded expectations or accomplished a difficult task that is
considered too difficult to confront.
Additionally identify a metaphor for “as it is” and “as it might become.” Discuss this briefly.
As it was, my Grandma McCabe was known in the family, and in her community, as a great cook.
She was not a woman who had much money, so her talents laid in taking simple and ordinary ingredients
and making dishes that stood out with great flavor. Several of us in the family attempted to take notes on
her various recipes: her homemade noodles, her pie recipes, her sauces. However, when we attempted
to sit down with grandma and take notes, she would usually answer by stating “Oh, I don’t know how
much I put in, I just add some ‘til it tastes good.” All of us found that we had to follow her example, and
watch her work as she prepared meals. We learned that “[e]xample, not command, holds a team
together” (Bolman & Deal, 2013, p. 274). So while our notetaking sessions were fruitful in that we had a
list of the ingredients, the proportions were something of a mystery. We had to trust our own senses to
succeed in creating these recipes, knowing that while we may get close to hers, our own taste would
show through.
Now that our grandmother has passed, the cousins still get together for family gatherings on a
regular basis. Many of us attempt to prepare one of Grandma McCabe’s old recipes for these gatherings.
And as we sit down to eat, we remember those meals where she cooked for us. And every time, we
compare how close we each have come to her old recipes, what changes we may have made, and take
notes of our results. We know that we will all try again, and possibly get closer to her recipe the next
time. Others in the family may pick up the skill in the future, taking the lead in matters of the family.
How do symbolic features affect outcomes in your place of employment or other organization?
As a result of family stories being passed on for generations, being tough in our family is
expected, and anything else is just seen as weakness. Stories of my grandmother became symbols for
what the family valued and expected. Bolman & Deal (2013) state that “[w]hat is most important is not
what happens but what it means” (p. 248). My grandmother McCabe became a symbol of rugged
individualism for the family, and shared stories of her own will strengthened that family image. Whether
she accomplished the stated goal in these stories was not the point of telling the tale. Rather, the object
was to understand her intention, her motivation, and her perspective. As we reflect on these little myths,
we look back on and judge “as much on appearance as on outcomes” (Bolman & Deal, 2013, p. 300).
From these family stories, the expectations on family members were clear: if something needs to get
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done, family members chip in and help, regardless of the task.
Being tough also means being available, and being ready to help each other out when something
difficult happens. In addition to the expectation of strength, these stories also serve to adhere the family
together as a unit. These stories cement the family expectation that “[a] shared and cohesive culture,
rather than a clear, well-defined structure, was the invisible force that gave the team its drive” (Bolman &
Deal, 2013, p. 274). We all knew that if we stick together we can accomplish anything, and face any
difficulty that life may throw at us. The family stories served many purposes, some of which were the
encouragement of participation in the family drama, and the encouragement of behaviors that were seen
as advantageous to the family as a group, and to individuals in their own separate lives.
References
Bolman, L. G., Deal, T. E. (2013). Reframing organizations: Artistry, choice, and leadership (Fifth. ed.). San Francisco,
California: John Wiley & Sons.

As a part of a continued pursuit towards interdisciplinarity, Allen F. Repko’s (2012)
Interdisciplinary Research Process and Theory can be used as a guide for applying interdisciplinary theory
and process. Interdisciplinary research provides us with an opportunity to go beyond a traditional
disciplinary research approach. As interdisciplinarians we seek to use cognitive processes, while being
both explicit and transparent. Using a Broad Model, we can work to combine contextualization,
conceptualization, and problem solving models with the ultimate goal being to find new meaning and
create new knowledge. For the purposes of this course, my area of research will focus on Alaska Native
Corporations through the perspectives and integration of Organizational Leadership and English as my
disciplinary concentrations.
The purpose of my research is to explore the erosion of Alaskan sovereignty, and the loss of
social and cultural values of the Alaskan Natives as a result of their relationship with the U.S.
government. Tribal governments predate the U.S. Constitution and federal law, which creates an inherent
authority to self-govern (tribal sovereignty). Alaskan Natives, as a culture, face many debilitating resource
and economic struggles, and many looked to the U.S. for political compromise. Alaskan natives were
persuaded and encouraged to foster a different kind of relationship with the U.S. government with the
expectation and promise of resolution to resource and economic problems. The vessel for this political
compromise was the Alaska Native Claims Settlement Act (“ANCSA”) passed by the U.S. Congress in 1971
that promoted the formation of for-profit native corporations, rather than tribal governments. Under
ANCSA, Alaskan villages were incorporated and they became business managers of their own land, and
Alaskan Natives became shareholders – thus, in an ideal world, creating balance and recombining the
U.S. government and Alaskan tribal governments, while attempting to support Alaskan
self-determination through corporate structure. Though the intent of ANCSA was to expediently resolve
the conflict of land ownership, Alaskan Natives were/are left to sort out the integration of corporate
organizational framework and conventional profit-making objectives with Native traditional and cultural
values, with their cultural survival hanging in the balance.
The interdisciplinary process is a decision-making process. It is a process, procedure, strategy,
method, that varies from the traditional disciplinary approach. The interdisciplinary process is heuristic
(aid to understanding), iterative (procedurally repetitive), and reflexive (self-aware) (Repko, 2012, p.
70-71). The two levels of this process focus on the different perspectives of the disciplines and
integrating those perspectives (Repko, 2012, p. 70). As a part of these two levels, I will define the
Lisa Le Blanc
The Interdisciplinary Process
And the Problem of Alaskan Native Sovereignty:
A Research Proposal
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problem, justify an interdisciplinary approach, identify relevant disciplines, conduct a literature review,
demonstrate adequacy in my disciplines of concentration, and analyze and evaluate associated insights
and theories. Further, I will continue to work to integrate, identify conflicts, create common ground,
construct more comprehensive understanding, reflect and communicate (Repko, 2012, p. 74). Because
this is a cognitive process, I will also work to avoid disciplinary bias, jargon, and personal bias that would
inhibit an interdisciplinary approach and holistic thinking – and, as I explore the research and insights, be
mindful of the strengths and limitations of each.
When we approach a problem or research through a single discipline, we may encounter
problems. Within a single discipline, there is an observable preference for certain theories, methods, and
insights, whereas interdisciplinarity provides a vessel to seek out all theories, methods, and insights. The
important distinction here is that it is across all relevant theories, methods, and insights (p. 73). A single
disciplinary view may inhibit us, as it closes us off to a whole realm of possibility. If the problem could
have been solved with one discipline, it would have. And part of the problem in the case of Alaska Native
Corporations, is that separate disciplines or bodies of thought, believed that they solved a problem,
when in actuality a larger problem was created one. A true interdisciplinary approach from the get go
would have helped avoid or minimize the existence of the larger problem. The fragmentation of
disciplines causes isolation, and it becomes difficult for contrasting disciplinary perspectives to see the
theories, phenomena, etc. that they may share and could utilize to find common ground. The important
takeaway being that it is good to have a unique view, but closing off to other perspectives can be
detrimental. However, now the opportunity exists to use an interdisciplinary approach to solve the new
problem.
As mentioned previously, interdisciplinary research requires that ALL relevant theories, concepts,
etc. be considered. For this paper, my focus will be through the integrated perspectives of Organizational
Leadership and English, as well as the related and relevant surrounding disciplines and specialties of the
Social Science and Humanities. Organizational Studies and Organization Leadership is most commonly
classified as a social science, and intersects with other social sciences like sociology, psychology,
economics, government, law, and the like. As a discipline, this is relevant to my research as it relates to
Alaskan/tribal governance, tribal governments, corporate and organizational structures, and leadership.
In general terms, Organizational Leadership shares or has similar general terms as many of the other
Social Sciences, such as logic, culture, human behavior, human interaction, organizational systems,
government, society, etc. (Repko, 2012, p. 103). The distinction here is that the general terms are in an
organizational context. The assumptions of Organizational Leadership, as a Social Science, vary widely
within the realm of organizational context and influence. Methodology seems to be in line with a general
modernist approach, but definitely influenced by the humanities (Repko, 2012, p. 134). Organizational
Studies will lend interesting insights into the culture, systems, government, human interaction and
behavior, that English or the humanities alone could not.
English is classified as part of the Humanities, amongst other disciplines such as history,
literature, religion, and cultural studies. As a discipline, English is directly relevant to culture, and part of
its core generality suggests that cultures, past and present, cannot be adequately approached without
understanding and appreciating the literature produced by the culture (Repko, 2012, p.103). So, by
reviewing and analyzing literature written by and about Alaskan culture, I can gain the cultural context

and understanding needed to address the problem at hand. English assumptions present a “lens” for
understanding life in a culture, and for understanding the complexity of human experience (Repko, 2012,
p. 124), and that it is the relationship between author and reader that creates meaning (p. 125). Further,
methodology revolves around the centrality of texts, analysis, criticism, and different variations thereof
(Repko, 2012, p. 136). As a part of the Humanities, English lends interesting insights into a cultural
understanding of the Alaskan Natives that Organizational Studies alone cannot.
The key to being successful in this interdisciplinary endeavor will be integrating the
Organizational Leadership and English insights and findings. Integration will require perspective taking,
role taking, balancing conflicting views, and holistic thinking. Utilizing perspective taking (p. 274) will
enable me to view the cultural issues faced by the Alaskan Natives from other standpoints than my own.
Role taking (p. 275) will enable me to temporarily view the issues from the perspective of the Alaskan
Natives, as well as the U.S. government. Balancing conflicting views (p. 276) will require cognitive
blending and balancing as I process the researched materials. And, last but not least, holistic thinking (p.
277) will enable me to understand how each discipline and party relates to each other and the problem
at hand.
Ultimately, to understand the problem to its fullest extent, and the clash between a corporate
and cultural Alaska, interdisciplinary research is required and justified. Further, I think that the
integration of Organizational Leadership and English insights is relevant and a necessary part of
embracing the epistemological pluralism necessary to create new understanding that will help solve the
problems faced by the Alaskan Natives. Integration is essential and central to interdisciplinary research,
along with the depth and breadth that complete the triangulation.
There is evidence of common ground in the terminology and knowledge of these disciplines, as
well as in their assumption, concepts, and theories (Repko, 2012, p. 268). And through the integration of
these disciplines, there are a variety of possible results, new meaning, and comprehensive
understanding. Through a criticalist interdisciplinarian approach of the integration of these two
disciplines, I aim to ultimately reflect on, test, and communicate that new understanding (Repko, 2012, p.
409) and learning outcomes through a literature review on the subject matter.
References
Repko, A. F. (2012). Interdisciplinary Research Process and Theory.
25

Interdisciplinarity is often seen as a specific program, a method of integrating difference for
example, but the promise of a greater opening in interdisciplinarity is also possible. One might say that
an open approach goes without saying. Perhaps, but I’d say it bears repeating. When one recommends
one or another approach to interdisciplinary thinking, it is in effect an act of naming interdisciplinarity.
My preference is an open naming that accepts and encourages thought of all kinds. The resulting
cornucopia is likely to be overflowing and unwieldy, difficult, if impossible to control, often strange.
Dissident, perhaps. In another register, the result will be a collection of dissonance, sounds that many
cannot grasp, decipher, or perhaps even hear at all. In any case, what proceeds from naming
interdisciplinarity in this way is a world unexpected, often interesting, perhaps even transformative. In
an interdisciplinarity that we name as being open to ideas, knowledge becomes something more than it
would be otherwise. Again, one might think that this goes without saying, but it bears repeating.
Joe Moran concludes his book, Interdisciplinarity, with this: “Interdisciplinary study represents,
above all, a denaturalization of knowledge: it means that people working within established modes of
thought have to be permanently aware of the intellectual restraints within which they are working, and
open to different ways of structuring and representing their understanding of the world” (2002, p.181).
This is a call to all disciplinarians to be open, but I would extend the call to all interdisciplinarians.
All too often, names are given not by the named but by others, often with a different agenda.
Speaking against his critics, Claude Debussy was adamant that he was not a devotee of Impressionism.
He insisted that he composed what he saw, or heard, and he considered himself to be an artist of the real
world. A hundred years and more later, we see, or hear, the sea very clearly in La Mer, whereas in
Debussy’s time the critics heard noise, adhering to what they derisively called “Impressionism.” Many
artists, composers or thinkers name themselves, but many do not. Very often the names that arrive to
designate one or another way of thinking, or of expressing a feeling or thought, are given by people who
do not agree with those thoughts or expressions. Over time, whatever their origin, names always
change, gaining unexpected characteristics, becoming subject to the vicissitudes of the day. How shall
we name interdisciplinarity?
Brian McCormack
Principal Lecturer in Interdisciplinary and Liberal Studies
in the College of Letters and Sciences at Arizona State University.
An earlier version of this essay appears in Integrative Pathways Vol. 37, No. 2 (2015): 1; 6-9.
Naming Interdisciplinarity
26
GUEST ESSAY

27
I would like to take a moment here to offer a word or two in response to this question. Part of
my response speaks to issues raised in earlier calls for openness: in James Welch’s piece on Relativism
(2012) and Angus McMurtry and Jennifer Dellner’s piece on Relationalism (2014). Both of these,
Relativism and Relationalism, are names of ways of thinking that, in fact, have lineages that go back to
(much) earlier discussions on how one should think about the world (think Einstein and Leibniz).
Interestingly, they are descendants of scientific theory. This time, these two names, Relativism and
Relationalism, are argued to be given to approaches to the particular process of thinking that we call
interdisciplinarity.
To begin, although the Relativism described by Welch and the Relationalism described by
McMurty and Dellner recommend methods of how to think through competing disciplines, I contend
that they recommend competing approaches to how we think through interdisciplinarity itself. Inasmuch
as they are in competition, despite the close proximity of their arguments, they also illustrate the value
of embracing such competition. Not merely approaches to interdisciplinarity that one might argue is
preferable to another, Relativism and Relationalism are attempts to name interdisciplinarity.
The metaphor that McMurtry and Dellner use, the coral reef, returns us to Plato’s organic theory
of the state, and the organic systems theories that proliferated in the 20th century. I was reminded of
Michel Serres, who has used many metaphors to explain his understanding of interdisciplinarity. For
example, thought best travels not in a straight line, but around the uncertain and jagged edges of the
Northwest Passage (1982). And then there are the by now famous “rhizomes” of Deleuze and Guattari’s
(1987) Thousand Plateaus. Each iteration of these sorts of metaphors is useful in illustrating how
interdisciplinarity works. They are limited, however, according to how the difference in language can be
lost in the process of translation. (McCormack, 2005) Serres, for example, has changed his metaphorical
tune on a number of occasions, recognizing the inherent instability of metaphor. (See Abbas, 2005)
Language is, by default, unstable, making communication precarious and dangerous, but also quite
suitable for experimentation and invention. Introducing one or another metaphor for interdisciplinarity,
whether as a jigsaw puzzle, or a smoothie, or a coral reef, or a journey through the Northwest Passage,
can be helpful in understanding how interdisciplinarity works, as long as such metaphors are understood
never to be the final word, always to be the beginning of further exploration.
Welch has previously (2009) said, in effect, that relativism is another name for pluralism, that
interdisciplinarity should be an open field. An example of an open process of thinking appears in an
earlier piece (2007) in which he spells out the value of intuition, first mentioned by Linn Mackey (2002) in
response to Rick Szostak (2002). I would say that the basic motivation of that exchange on intuition was
to wonder about the limitations on thought: the degree to which one may deviate from a set of
guidelines. Perhaps the most productive of these sorts of exchanges appeared in Issues in Integrative
Studies in 2001, when several scholars responded to William Newell’s (2001) proposal that Complexity
Theory is the best idea for a single approach to interdisciplinarity. Stanley Bailis, Julie Thompson Klein,
Linn Mackey, Richard Carp, and Jack Meek all replied with their own arguments against Complexity
Theory (or against one or another assumption or inconsistency embedded within the theory or within
the proposed application of the theory). That conversation is an example of what can happen when

scholars attempt to name their enterprise, in this case interdisciplinarity. At its best, such exchanges
inspire further thought. Even better, however, such thought would take care to understand what is
happening in the process, that is, that we are naming: interdisciplinarity… and one another.
The usual result of naming is often altogether not what one expects. And it can be quite
hazardous to attempt to name. When the namer is improperly motivated, the result can even be
dangerous. Think, for example, of colonial naming in which entire civilizations were relegated to being
“savages,” and were subsequently exploited – even wiped from the face of the earth. Happily, we don’t
have that problem in our corner of human existence, but the stakes are nonetheless high. There needs
to be room for thought in interdisciplinarity. The way we name interdisciplinarity (and by association,
ourselves) speaks volumes to what can be possible.
Interdisciplinarity has been named many times over according to types or categories. One recent
example (Schmidt, 2010) is notable because the types are associated with an effort to develop a
“philosophy” of interdisciplinarity. Interdisciplinarity can thus be uttered in terms that are common to
philosophers – or at least philosophers like Schmidt. Schmidt identifies four categories: “object
interdisciplinarity,” for example, is further named as being “universal” or “real-constructivist.” “Theory
interdisciplinarity” is described as being less ontological and more conceptual. The remaining two are
perhaps less foreign: “problem-oriented interdisciplinarity” and “method interdisciplinarity.” Types of
interdisciplinarity are, of course, manifold. We are likely familiar with the distinction between
“instrumental” and “critical” interdisciplinarity, for example. Truth be known, the literature is teeming
with variations on the theme. They are not simply categories of interdisciplinarity, however, but
attempts to name interdisciplinarity. The attempt to categorize is itself an attempt to name.
One of the chief characteristics of interdisciplinarity, which is often argued to distinguish it from
other approaches to knowledge, is problem solving. I have elsewhere (McCormack, 2009) presented the
case for thinking about this thing called “problem solving” in unconventional ways. There are, to begin
with, the more commonly understood ways of thinking of problems: objectively, subjectively, and
constructively. Both Relativism and Relationalism have as their primary task overcoming the age-old
dichotomies that have plagued Western thought since the beginning, primarily the subject/object
dichotomy. They both bear a family resemblance to constructivism. “The Problem with Problem
Solving” moves quickly beyond this and tackles problem solving according to the approaches
recommended by Foucault, de Certeau, and Deleuze, none of whom worry about the dichotomies of
Western thought, with the possible exception of the structuralist side of Foucault, who sees that
dichotomy, among others, as a source of what he calls problematization (an effort both to submerge and
sustain a problem), and which he proceeds to subject to several critiques in various manifestations.
The implicit key to my argument, however, was that interdisciplinarity itself could be seen as a
problem. The problem with problem solving is also a problem of naming. In the case of Foucault, for
example, we might see the act of naming interdisciplinarity as a problematization, in which the namers
perpetuate the task of naming in order to name interdisciplinarity in a particular way. Certeau’s critique
28

29
of Foucault might allow us to take the naming of interdisciplinarity to a different level, in which naming,
which would be regarded as being the sort of naming that takes place in a problematization, might
instead take place, in an acts of “everyday” resistance, in “tactics” that are less dramatic, perhaps even
unnoticeable.
With Deleuze, we have an altogether different approach, one in which problems are not solved,
but created, understood instead in terms of their potentiality, in what is yet to come. Deleuze clarifies
what he means when he illustrates the difference between the problem of philosophy and the problem
of science: “The problem of philosophy is to acquire a consistency without losing the infinite into which
thought plunges… [which] is very different from the problem of science, which seeks to provide chaos
with reference points.” (Deleuze and Guattari, 1994, p.42). Deleuze doesn’t dismiss science. Instead, he
recommends a means to overcome its limitations.
If we name problems as being either merely objective or subjective, we limit ourselves not only
to the way we solve problems, but also who we (problem solvers) are. We are thus objective, or
subjective. We are ourselves constructed, if we are constructivists. And so on. There is, indeed, a
problem with problem solving! One might describe the problem as a failure of self-recognition. Rather
than arguing that we ought to advocate one procedure over another, though, which can limit or perhaps
even at some level end the conversation, we would do better to do our best to welcome new and
inventive approaches to problem solving. By extension, interdisciplinarity ought not be closed or limited.
To the extent that problem solving is often what interdisciplinarians do, the way they do it describes what
interdisciplinarity is: it is a way of naming interdisciplinarity – and of naming themselves.
Extending the common understanding of interdisciplinary research as being a process, we might
subject interdisciplinary thinking itself to a process of investigation: we could concern ourselves over the
extent to which the process is, in fact, a problem of retaining and repeating the time-worn dichotomies
(subject/object) of Western thought, as Welch does with Relativism, or as McMurtry and Dellner do with
Relationalism. We could, alternatively, call our process of investigation, an analysis of the
problematization of interdisciplinarity, and examine how power and resistance proceed in discursive and
non-discursive interdisciplinary theory and practice. Or we could look at how the common
interdisciplinary process resembles more closely the problem of philosophy or the problem of science,
and recommend a revision of the very terms of philosophy and science. This would take the stage of
“self-reflection” in the common process of interdisciplinarity to an altogether different level. More than
merely a check for objectivity, or a self-assessment of accuracy or applicability, we might break
convention and entertain new ideas about the process itself, perhaps even “denaturalize knowledge,” as
Moran puts it.
Simply, and practically, in the context of learning, putting interdisciplinarity to the test takes place
every semester in my classes. My own intellectual lineage extends back to the Political Scientist, Karl
Deutsch, whose most quoted statement is: “Truth lies at the confluence of independent streams of
evidence.” This sentence forms the basis of one of the more productive discussions I have with my own
students. I elaborate the statement, asking more generally what we make of independent streams of

30
thought. I wonder how streams of thought can ever be independent. I ask how confluences are made
possible, what they look like (would you know a confluence when you saw one?). I also interrogate the
proposition by observing that the words “truth” and “lies” appear next to each other, and ask how
truths, in fact, and perhaps at length, become lies. These questions aren’t intended to apply only to the
limitations of a single discipline (Deutsch’s Political Science, for instance), but also to the limitations of
interdisciplinarity. Just as the disciplines pride themselves on using “multiple research methods”
(qualitative, quantitative, textual…), interdisciplinarity would do well to accept multiple
approaches/methods/processes. This could be called self-reflection, but when taken to the limits of
possibility, we are able to wonder at this marvelous thing that we have been calling interdisciplinarity.
We are naming interdisciplinarity.
A final word about process. It is becoming increasingly common for interdisciplinary work to take
place not in the age-old manner of a single scholar, poring over a stack of books in a library or clinking
beakers in a laboratory, coming up with this or that bit of insight. Although that model is likely to have its
place, in the years to come, insight is more likely to arrive by committee – a group of scholars, with
various specialties, coming up with this or that bit of insight. And this is likely to be facilitated via
emerging communication technologies. One recent example is the Bruno Latour-led project: “An Inquiry
into Modes of Existence: An Anthropology of the Moderns,” which appears online
(http://www.modesofexistence.org/), and whose reader’s guide/road map appears as a book with the
same title (2013). The project builds on Latour’s ongoing inquiry into Modernity. The project does more
than ask what steps one might take in a process of interdisciplinary research; it wonders at how the
process is shaped by who we are – by our “modes of existence.” It is an example of how the
interdisciplinary research process is changing rapidly, reflecting the changing nature of communication,
and, in Latour’s view, the changing nature of humanity. “Relativism” and “Relationalism,” as holdovers
from Modernity, might find a place in this kind of new approach to process, and yet they might need to
shed a little baggage in order to keep up with the change.
I would hope to see Relativism and Relationalism make their way into an even wider cloth of
various approaches to interdisciplinarity. Rather than attempt to create one approach, an
all-encompassing umbrella, a grand design, a general rubric, or even an ideology, we should welcome
and encourage many approaches. In days gone by, we were wary of “Grand Narratives.” It’s probable
that those days are over, but it pays to remind ourselves that we are part of any narrative we want to
advocate. As for me, there are many stories to be told. I’d be happy to hear them all!
Whetherintrerdisciplinarity is argued best to be thought of as a particular approach, or whether it is
argued to be a term designating many different modes of thought determines how we name
interdisciplinarity. I favor an open name, even a radically open name, one that is characterized by alterity
and that welcomes new thought, new language, and new ways of being and becoming.

References
Abbas, N., Ed. (2005) Mapping Michel Serres. Ann Arbor: University of Michigan Press.
Deleuze, G. & Guattari, F. (1994). What is philosophy? (H. Tomlinson & G. Burchell, Trans.) New York: Columbia
University Press.
Deleuze, G. & Guattari, F. (1987) A thousand plateaus: Capitalism and schizophrenia. (B. Massumi, Trans.)
Minneapolis: University of Minnesota Press.
Latour, B. (2013) An Inquiry into Modes of Existence: An Anthropology of the Moderns. Cambridge: Harvard
University Press.
Mackey, J.L. (2002) Rules are not the way to do interdisciplinarity: A response to Szostak. Issues in Integrative
Studies 20, 123-29.
Newell, W. (2001) A theory of interdisciplinary studies. Issue in Integrative Studies 19, 1-25.
McCormack, B. (2009) The problem with problem solving. Issues in integrative Studies 27, 17-34.
McCormack, B. (2005) Making interdisciplinarity work through translation and analogical thinking. Issues in
Integrative Studies 23, 56-70.
McMurtry, A and Dellner J. (2014) Relationalism: An interdisciplinary epistemology. Integrative Pathways 36(3),
6-9; 12.
Serres, M. (1982) Hermes: Literature, Science, Philosophy. (J.V. Harari and D.F. Bell, Eds.) Baltimore: Johns Hopkins
University Press.
Schmidt, Jan C. (2010) “Prospects for a Philosophy of Interdisciplinarity,” in R. Frodeman, Robert, Ed. The Oxford
Handbook of Interdisciplinarity. Oxford: Oxford University Press (pp. 39-41).
Szostak, R. (2002) How to do interdisciplinarity: Integrating the debate. Issues in Integrative Studies 20, 103-29.
Welch, J. (2012) Relativism is not a dirty word. Integrative Pathways 25(3), 8-10.
Welch. J. (2009) Interdisciplinarity and the history of western epistemology.” Issues in Integrative Studies 27, 35-69.
Welch, J. (2007) The role of intuition in interdisciplinary insight. Issues in Integrative Studies 25, 131-56.
31

Interdiscipinary Studies Works. Vol. 1, Issue 1, © 2016 by the Arizona Chapter of Alpha Iota Sigma. All rights reserved.
Alpha Iota Sigma is the national student organization affiliated with the Association for
Interdisciplinary Studies, which is the oldest and the primary national organization dedicated to
Interdisciplinary Studies. As this is the inaugural issue of Interdisciplinary Studies Works, the publication
of the local chapter of Alpha Iota Sigma at Arizona State University, a word or two is in order.
The works that appear here are only an indication of the embarrassment of riches that each of
our Faculty enjoys on a regular basis in the classes we teach. The diversity of students with whom we
work, in several degree programs, makes each day a memorable event. Most of the essays here are a
product the efforts of their authors in those classes. They represent the efforts of thousands of other
students who are engaged in similar projects. We are always pleased, though never surprised, to see
innovative and imaginative work.
Students who appear in these pages are also members of the Arizona State University Chapter of
Alpha Iota Sigma. Each year students who are very high achievers are invited to apply for membership.
Apart from the honor of membership, students are also invited to submit work for publication in this
journal. They are eligible for student membership in the Association for Interdisciplinary Studies. The
chapter elects officers and holds meetings. In the coming years, the community of students who will be
able to say that they were members of the AIS Honor Society will continue to grow. With opportunities
for networking with their peers, the possibilities are potentially endless.
Our first cohort of officers has been instrumental in getting things off the ground: Ashley Durham
(President), Diane Giunta (Vice President), and Erin Morrow (Secretary/Treasurer). They have built the
foundation for the future of AIS at ASU.
Interdisciplinary Studies Works is the first of its kind in the nation, a journal of works by
undergraduate students of interdisciplinary studies. Perhaps it will lead to even greater things.
We are very happy to have this chance to make a go of this… this gathering of genius, this
Republic of Letters, this enterprise of intellectuals… Many thanks to Ashley, Diane and Erin, to Michael
Pryzdia, who is Co-Advisor of AIS at ASU, to the contributors to this first issue of our journal,
Interdisciplinary Studies Works, and to all our members, past, present, and future.
Keep the good works coming!
Brian McCormack
Principal Lecturer,
College of Letters and Sciences at Arizona State University
Member of the Board of Directors and International Liaison,
The Association for Interdisciplinary Studies
32
A WORD FROM OUR ADVISOR

2016 ISW

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