“I had a different way of governing”: The evangelical presidential style of Jimmy Carter and his mission for Middle East peace

President Jimmy Carter once said, "I had a different way of governing." In attempting to explain what he meant by this, Carter has been variously described as a political amateur, a trustee, a non-political politician, an "active-positive" president, and a forerunner of the 1990s' New Democrats. It is argued here, however, that mere secular descriptions and categories such as these do not adequately capture the essence of Carter's brand of politics and his understanding of the presidency. Rejecting Richard Neustadt's prescriptions for effective presidential leadership, Carter thought political bargaining and compromise were "dirty" and "sinful." He deemed the ways of Washington as "evil," and considered many, if not most, career politicians immoral. While he fully supported the institutional separation of church and state, politics for Carter was about "doing right," telling the truth, and making the United States and the world "a better demonstration of what Christ is." Like two earlier Democrats, William Jennings Bryan and Woodrow Wilson, Carter understood politics as an alternative form of Christian ministry and service. In this regard, Carter was a presidential exception. Carter's evangelical faith gave his politics meaning, skill, vision, and a framework for communication. Using Fred Greenstein's categories of presidential leadership, Carter's faith provided him with "emotional intelligence", too. However, Carter's evangelical style provoked many of his contemporaries, including many of his fellow Democrats. To his critics at home and abroad, Carter was often accused of being arrogant, stubborn, naive, and ultimately a political failure. But as evinced by his indispensable role in negotiating peace between Israel and Egypt, his leadership style also provided him some remarkable achievements. The research here is based on a thorough examination of President Carter's many writings, his public papers, interviews, and opinion pieces. Written accounts from former Carter administration officials and from Israeli and Egyptian participants at Camp David are also used. This project is largely descriptive, qualitative in approach, but quantitative data are used when appropriate and as supplements.

Speaking Up: A Phenomenological Study of Student Perceptions of Being Silenced in their Higher Education Classrooms

This phenomenological study explored students’ experiences of being silenced in their higher education classroom. Themes emerging from this study include the influence of past experiences, devaluation of students’ previous knowledge and learning, use of communication patterns to silence students, and internalization of conflict and oppression resulting from being silenced.

Taking Issue with History: Empathy and the Ethical Imperatives of Creative Interventions

The purpose of this thesis was to contribute to a dialogue that considers the relationship between history, literature, and empathy as a literary affect. Specifically, I explored sites of literature’s transformative potential as it relates to cultural studies and the ethics of deconstruction. Via a deconstructive, post-colonial reading of Toni Morrison’s Beloved and Junot Díaz’s The Brief Wondrous Life of Oscar Wao, I considered how subjects in our current socio-political moment can feel history. Emerging from a post-structurally mediated engagement with history, signification, and feeling, I argued that empathy, as it is contentiously presented in the context of deconstruction, is not necessarily a reductive or essentialist approach towards relating or “being-with” an-other. Instead, I proposed that the act of reading historiographical novels that take constructions of the Atlantic Slave Trade to task might generate an affective empathy, which could in turn engender a more empathetic relationality and way of being-in-the-world.

Step and flash imprint lithography: Fabrication of patterned media for extremely high density magnetic data storage devices

Currently the data storage industry is facing huge challenges with respect to the conventional method of recording data known as longitudinal magnetic recording. This technology is fast approaching a fundamental physical limit, known as the superparamagnetic limit. A unique way of deferring the superparamagnetic limit incorporates the patterning of magnetic media. This method exploits the use of lithography tools to predetermine the areal density. Various nanofabrication schemes are employed to pattern the magnetic material are Focus Ion Beam (FIB), E-beam Lithography (EBL), UV-Optical Lithography (UVL), Self-assembled Media Synthesis and Nanoimprint Lithography (NIL). Although there are many challenges to manufacturing patterned media, the large potential gains offered in terms of areal density make it one of the most promising new technologies on the horizon for future hard disk drives. Thus, this dissertation contributes to the development of future alternative data storage devices and deferring the superparamagnetic limit by designing and characterizing patterned magnetic media using a novel nanoimprint replication process called "Step and Flash Imprint lithography". As opposed to hot embossing and other high temperature-low pressure processes, SFIL can be performed at low pressure and room temperature. Initial experiments carried out, consisted of process flow design for the patterned structures on sputtered Ni-Fe thin films. The main one being the defectivity analysis for the SFIL process conducted by fabricating and testing devices of varying feature sizes (50 nm to 1 μm) and inspecting them optically as well as testing them electrically. Once the SFIL process was optimized, a number of Ni-Fe coated wafers were imprinted with a template having the patterned topography. A minimum feature size of 40 nm was obtained with varying pitch (1:1, 1:1.5, 1:2, and 1:3). The Characterization steps involved extensive SEM study at each processing step as well as Atomic Force Microscopy (AFM) and Magnetic Force Microscopy (MFM) analysis.

Caring and being cared -for: Perceptions of adolescent males at -risk for school failure

This qualitative study used grounded theory methods and purposeful sampling to explore perceptions on caring and being cared-for. Twenty-four adolescent male participants, identified as at-risk for school failure, completed a two phase interview process exploring these phenomena within three relationships; the relationship with the friend, with the most caring person they knew and with the teacher they felt cared for them. ^ Each participant was asked a predetermined set of open questions in an initial semi-structured interview. In addition each participant was encouraged to explore his own reflections on caring. A second interview allowed for member checking and for the participant to continue sharing his meaning of caring and being cared-for. ^ Line by line analysis with open, axial and selective coding was applied to interview transcripts along with a constant comparative method. Results indicated that the core category integrating all other categories was attachment bonding. Participants' stories manifested characteristics of proximity seeking, secure base, safe haven and distress upon involuntary separation from an attachment figure. ^ Strategies facilitating attachment bonding were influenced by the power positions of the relational players. Participants responded positively to the one-caring when they felt cared-for. Results further indicated that participants did not need to feel a sense of belonging in order to feel cared-for. Teacher behaviors indicating openness for authentic connections with students were specific to teacher's friendliness and professional competence. Teachers who nurtured feelings of being cared-for were uncommon in the participants' educational experience. ^ The number of adolescent males leaving high school prematurely is both a personal problem and a social problem. Despite a “mask” of indifference often exhibited by adolescent males at-risk for school failure, teachers might consider the social/emotional needs of these students when implementing the curriculum. In addition, policy makers might consider the social/emotional needs of this vulnerable population when developing programs meant to foster psychological well-being and connectedness for adolescent males at-risk for school failure. ^

The decolonization of Northwest Community College

In 1996, the authors of the Canadian Royal Commission on Aboriginal Peoples concluded Canadian educational policy had been based on the false assumption of the superiority of European worldviews. The report authors recommended the transformation of curriculum and schools to recognize that European knowledge was not universal. Aboriginal researcher Battiste believes the current system of Canadian education causes Aboriginal children to face cognitive imperialism and cognitive assimilation and that this current practice of cultural racism in Canada makes educational institutions a hostile environment for Aboriginal learners. In order to counter this cultural racism, Battiste calls for the decolonization of education. ^ In 2005, the president of Northwest Community College (NWCC), publicly committed to decolonizing the college in order to address the continuing disparity in educational attainment between Aboriginal and non-Aboriginal learners. Upon the president’s departure in 2010, the employees of NWCC were left to define for themselves the meaning of decolonization. ^ This qualitative study was designed to build a NWCC definition of colonization and decolonization by collecting researcher observations, nine weeks of participant blog postings, and pre and post blog Word survey responses drawn from a purposeful sample of six Aboriginal and six non-Aboriginal NWCC employees selected from staff, instructor and administrator employee groups. The findings revealed NWCC employees held multiple definitions of colonization and decolonization which did not vary between employee groups, or based on participant gender; however, differences were found based on whether the participants were Aboriginal or non-Aboriginal. ^ Both Aboriginal and non-Aboriginal participants thought decolonization was a worthy goal for the college. Aboriginal participants felt hopeful that decolonization would happen in the future and thought decolonization had to do with moving forward to a time when they would be valued, respected, empowered, unashamed, safe, and viewed as equal to non-Aboriginals. Non-Aboriginal participants were unsure if decolonization was possible because it would require going back in time to restore the Aboriginal way of life. When non-Aboriginal participants felt their thoughts were not being valued or they were being associated with colonialism, they felt angry and guarded and were uncomfortable with Aboriginal participants expressing anger towards Colonizers.^

The Decolonization of Northwest Community College

In 1996, the authors of the Canadian Royal Commission on Aboriginal Peoples concluded Canadian educational policy had been based on the false assumption of the superiority of European worldviews. The report authors recommended the transformation of curriculum and schools to recognize that European knowledge was not universal. Aboriginal researcher Battiste believes the current system of Canadian education causes Aboriginal children to face cognitive imperialism and cognitive assimilation and that this current practice of cultural racism in Canada makes educational institutions a hostile environment for Aboriginal learners. In order to counter this cultural racism, Battiste calls for the decolonization of education. In 2005, the president of Northwest Community College (NWCC), publicly committed to decolonizing the college in order to address the continuing disparity in educational attainment between Aboriginal and non-Aboriginal learners. Upon the president’s departure in 2010, the employees of NWCC were left to define for themselves the meaning of decolonization. This qualitative study was designed to build a NWCC definition of colonization and decolonization by collecting researcher observations, nine weeks of participant blog postings, and pre and post blog Word survey responses drawn from a purposeful sample of six Aboriginal and six non-Aboriginal NWCC employees selected from staff, instructor and administrator employee groups. The findings revealed NWCC employees held multiple definitions of colonization and decolonization which did not vary between employee groups, or based on participant gender; however, differences were found based on whether the participants were Aboriginal or non-Aboriginal. Both Aboriginal and non-Aboriginal participants thought decolonization was a worthy goal for the college. Aboriginal participants felt hopeful that decolonization would happen in the future and thought decolonization had to do with moving forward to a time when they would be valued, respected, empowered, unashamed, safe, and viewed as equal to non-Aboriginals. Non-Aboriginal participants were unsure if decolonization was possible because it would require going back in time to restore the Aboriginal way of life. When non-Aboriginal participants felt their thoughts were not being valued or they were being associated with colonialism, they felt angry and guarded and were uncomfortable with Aboriginal participants expressing anger towards Colonizers.