2020 The Honors Undergraduate Research Journal Volume 19 19 Volume Journal The Research Honors Undergraduate 2020 THURJ 2020 The Honors Undergraduate Research Journal The Honors Undergraduate Research Journal 2020 Joe C. and Carole Kerr McClendon Honors College University of Oklahoma Volume 19 Editor-in-Chief Julie Bahr TABLE OF CONTENTS Assistant Editors Erika L. Moen 1 The Spirituality of Physicality: The Importance of Place and Object in the Nancy Lee Archer Pueblo World Abigail Clarke Editorial Review Board 8 Homoeroticism and Genderfluidity and their Connection to the Riley Butler Carnivalesque in As You Like It Lyndee Hoge Getty Hesse Zille Huma 16 Environmental Injustice and Structural Violence in Brazil's Belo Monte Evan Mettenbrink Dam Ayesha Sajid Eleanor Mendelson Julianna Schwab Mariam Shakir 20 The Creation and Revision of the Kangaroo Court: Juveniles' Evolving Rights in the United States Before and After Gault Safra Shakir Lucy Kates Audrey Williams Casey Wouters 28 The People We Serve: Latinos and the U.S. Catholic Church Kamryn Yanchick Laura Pott 38 Nonvocal Communication Methods for the Verbal Autistic Population Advisors Molly Macke Dr. Robert Lifset Will O'Donnell 48 An Overview of Clinical Discrimination Carson Schlittler Cover Image 60 Seeds of Change: Genetic Modification and the New Direction of Farming Andy Schramka Eleanor Mendelson 68 The Influence of Women Within the Spread of Christianity Copyright © 2020, The Honors Undergraduate Research Journal, University of Oklahoma. All rights Spencer Kunz revert to authors. The Honors Undergraduate Research Journal is a publication of the Joe C. and Carole Kerr 74 The Students of Oklahoma's Virtual Charter Schools McClendon Honors College at the University of Oklahoma. The views expressed in THURJ are solely Matthew Lugibihl those of the contributors and should not be attributed to the editorial staff, the Honors College, or the University of Oklahoma. The Spirituality of Physicality: The Importance of Place and Object in the Pueblo World Abigail Clarke At Pojoaque Pueblo in New Mexico, standing on a hill covered in grass, rocks, and pottery shards, we look down to see rocks laid out in a circular formation and others forming a line across several feet of the ground. Dr. Bruce Bernstein warns us not to sit on them and, of course, not move them because these rocks are shrines. In fact, all of Pojoaque Pueblo is sacred land. This was a village; it was a home. With that, life still emanates from this land. Rocks have been worn smooth by people’s hands connecting with them, feeling the earth’s sediments and even sometimes taking some of it into their mouths, to return a bit of the earth into themselves, to ground themselves with what they were created from in the first place. The land is life, even if we as researchers and students do not immediately recognize it. Looking upon the great kiva site, the largest of its kind north of the Rio Grande, and looking up at the shrine Buffalo Thunder, we would not have seen anything but a wide indentation in the ground and an imposingly large rock formation without the guidance of the tribe officials and researchers leading the trip. The people of Pojoaque know the history and spirituality that the landscape holds, and as we stood on it, it required the greatest respect, and it still does today, long after we have left. Other people have already disrespected the sites, marring them irrevocably and stealing pottery shards from the earth they were intended to return to that can never be replaced. People may not live there today, but there is life in the land that we must recognize and respect. The maintenance of place and tangible objects enables the Pueblo people’s history and spirituality to be embodied and live on. As a result, archaeologists and cultural anthropologists must work to regard these seemingly unassuming or even abandoned places as full of life and meaning that the Pueblo people have held since the beginning of time. For context, the Pueblo people live primarily in the state of New Mexico in the United States and have lived there before the state ever existed, having survived centuries of colonizers attempting to wipe away their homes and cultures. A Pueblo is a tribal nation under a tribal governmental structure but also a community of people who share certain beliefs and lifestyles. There are nineteen different Pueblos in New Mexico, including Pojoaque, San Ildefonso, Santa Clara, Taos, Zuni, and Acoma. Five different language dialects are recognized and spoken within the Pueblos: Zuni, Keres, Tiwa, Towa, and Tewa. The Pueblo people continue to thrive, actively maintaining a balance between preserving their ancestral villages and traditions and adapting to modern ways of life.1 Place is vital to all Pueblo being. The physical landscape that one stands on is the same one that one’s ancestors have stood on and one’s future brethren will stand on. With this, the Pueblo world consists of natural landforms, old uninhabited pueblo sites, and the currently inhabited pueblos. The Rio Grande valley has 1 “About the Pueblos,” Indian Pueblo Cultural Center, accessed March 25, 2020, https://www.indianpueblo. org/19-pueblos/. 1 provided life to the Pueblo people, and they have followed their path to becoming— and called home for some length of time, these places being imbued with life and to maturing in experience and understanding of life as a people— within it. Their memory that is never forgotten.9 The Tewa creation story and places of emergence world is bounded by the sacred mountains. Within those bounds, closer to the are as legitimate as the Book of Genesis and the Garden of Eden, except they were villages, sacred mesas stand in each of the cardinal directions, housing supernatural not placed on the earth and then expelled from paradise, forever hoping and working beings in their tunnels and caves.2 Also, bodies of water are held as sacred— Sandy toward returning to it after death. In coming from the earth and choosing to move Place Lake to the north for Tewa-speaking Pueblo people3 and Blue Lake for the through it and with it, there is a peace. Their spirituality is held here, within reach, Tiwa-speaking people of Taos Pueblo.4 Within their natural world lies the villages within the mesas and lakes and shrines. They are of their place and never separated the Pueblo people both previously lived in and still live in today. Now uninhabited from it. They know these places and are still connected to them, telling stories and villages were built by Pueblo ancestors, and those ancestors still dwell in them, and making pilgrimages, moving but never lost. that must be honored. According to Aguilar, people even still tell stories of the old These connections between the Pueblo people and their landscape exist village of Nake’muu within his community of the Pueblo of San Ildefonso.5 No as cosmological strategy in order to conceptualize their lives within a place both archaeological site has an end date in Pueblo history; it simply continues to live spiritually and physically. Upon emergence and the beginning of migration, Damian through memory and meaning.6 Garcia and Kurt F. Anschuetz tell of how the Acoma people plotted their landscape Then, of course, the centers for daily life are the currently inhabited as it “ripened.” Using cardinal directions and the landforms around them, they built pueblos. The community lives and breathes in the pueblos— talking, cooking, order from a chaotic, new world, drawing “maps in the mind” as they traveled and learning, celebrating, growing. These places are the hearts of the Pueblo people searched for a middle place on their path to becoming. The control of ordering while their souls extend out into the ruins of abandoned villages and the mountains their landscape allowed for the Acoma themselves to mature and ripen as people as that still stand. Mediating tradition with new advancements from the outside must well.10 However, this mapping was much less subjective than Western archaeologists be faced within the spaces of their homes, but in knowing and visiting where they wanted to believe. The ancient Pueblo people both understood their space on a scale come from, there is a balance held in place, a melding of past, present, and future.7 of their own bodily experience and charted their space linearly. With the guidance Physical place, the ground upon which one stands, allows the Pueblo people to of spirits like a water spider who stretched his legs in the cardinal directions and continue on their path to becoming without becoming lost. pronounced the space measured and the center located, Zuni priests and chiefs One cannot remove the spiritual aspect from these physical places that the knew where to build their village.11 Able to consider the landscape as larger than Pueblo people hold as their own. From the beginning of time, from the beginning themselves, through the location of shrines, the people even conceptualize layers of human life, they have lived as part of this earth. In fact, their creation story tells of tetrads surrounding their village with each tetrad demarcated by a different type of how they came up from the earth, rising from a place of emergence and then of shrine. With this, their landscapes are bounded by a clearly structured system proceeding to traverse the earth on a journey to find their middle place. Ortiz tells but a system which draws upon the power of the spiritually-charged shrines. this story not within the parameters of dates and centuries because those do not Cosmologically, each village is held in the grips of something much greater than matter to the Tewa like they matter to archaeologists.