Globalization Photo Essay

Africa South Of The Sahara

Ecotourism (nature-based tourism industry) is very large in Africa because of all the wildlife parks that are available there. Here in Utah, we also have ecotourism with all of the beautiful outdoor parks you can visit. Utah is home to 5 National Parks as well as many State Parks. I am an avid hiker and have visited all 5 of Utah’s National Parks and many of the State Parks.

Cassidy Arch is located in Capitol Reef National Park, Utah

Insolation is exposure to the sun’s rays. The part of Africa closest to the equator gets the most insolation. Southern Utah is very dry and hot, especially during the summer. The insolation is very high there at that time as well, making it feel like you could be in the African desert, the Sahara.

Canyonlands National Park, Utah

Southwest Asia + North Africa

We are told about the origins of urban living in this chapter and the development of cities. The first cities are believed to have been found in Mesopotamia after the first agricultural revolution.

Purchase my first home

Nonrenewable resources like oil were discovered in this area in 1938, and many wars have been fought to have the power over these resources. OPEC (Organization of Petroleum Exporting Countries) was established in 1965 to help regulate it all. 50% of the world’s crude oil comes from this region, with Saudi Arabia being the lead exporter.

My new car (which needs oil)

South Asia

Outsourcing began to grow in the 1990s when big companies outsourced labor to this region, where workers would do the same thing for a cheaper wage. The job I held as a graphic designer was outsourced to India, and I lost my job here in the United States because of this. 

I had just had surgery on my foot and was at home when this happened.

The Provo River starts up high in the mountains and runs all the way down to Utah Lake. The river is fast in certain parts and slows in others. Over time, the river has eaten away the soil in some parts and has even had roads collapse and fall into the river. When the speed of the river increases, it erodes the landscape around it.

Kayaking on Utah Lake

Southeast Asia

The first world religions that spread in Southeast Asia are Hinduism and Buddhism. Many sacred temples and sites are found all over this region.

Ice bath after meditation and breathwork

Tourism is short-term travel away from home with the intent to relax. Southeast Asia is home to some of the best tourist destinations, with its beautiful island destinations. Over 65 million international visitors travel to Southeast Asia each year.

Cruise in 2020 (right before COVID)

East Asia

Migration in East Asia is a very interesting topic to study. China has a system called the Hokou system that tracks where every citizen lives. The government keeps track of everyone with this system and knows if they are in an urban area or an agricultural area. If you live in your Hokou, you get government support; if you move away from the assigned area, you are on your own.

Becoming an American Citizen (2018)

More than half the world lives in Asia. Because of this, East Asia had a one-child policy for a long time. This created a massive gender imbalance as boys were preferred over girls, as they could work and take care of their parents as they aged. Because of the policy in 1979, 400 million fewer children were born while this policy was in place.

I have 2 kids (both girls)

Europe

Born and raised in the Netherlands, I saw the polders described in the book firsthand. Many windmills dotted the landscape that I saw daily as I rode my bike to school and back. Some of the windmills help pump the water that would otherwise overtake the country, as it is under sea level.

Me in big clogs when I was little, playing tourist.

Growing up in Europe, we traveled to a different country each summer for a few months' vacation. My favorite was Italy, and I was able to visit Venice. The book talks about Venice and how it is slowly sinking. The tides bring in high water, which they call acqua alta. The entire city is built on water, and you can make your way around the city by either walking or taking a boat.

Feeding the pigeons in Saint Mark's Square

South America, Mesoamerica, and the Caribbean

I went on a cruise and was able to visit some ruins left behind by civilizations in Mesoamerica. These particular ruins were what was left from villages that had been created by the Mayan people who inhabited this region long ago.

Tulum, Mexico

The ITCZ (Intertropical Convergence Zone) brings lots of rain to the Amazon, which is in this region. The Amazon gets year-round rainfall, which creates this tropical rainforest. The rainfall creates lots of beautiful vegetation that supplies many things we all use around the world.

Cave tubbing + floating down the river in Belize

[Written for GEOG 130G class UVU Spring 2022]
aB . All Right Reserved . 2025

Can the United States Learn From The United Kingdom and Japan (or They From Us)?

    The great thing about politics is that there are so many ways of doing it right and doing it wrong. There is no one answer to how one should govern a state, how involved citizens should be, or what rules you should have for these citizens. Because of the different ethnic, religious, and cultural backgrounds all over the world, we cannot have just one way to run a state. Comparing other countries this semester has been wonderful as I have learned that there are many ways to run a successful state, and many ways not to. In the United States, we can learn from other countries and their systems currently in place, just like others could learn a thing or two from us. I presented an oral presentation in class about the United Kingdom and its political regime. I will point out some of the differences between us, the United Kingdom, and Japan, and how, possibly by combining the two systems, we can get closer to a more perfect model.

    “Legitimacy is a value whereby an institution is accepted by the public as right and proper, thus giving it authority and power.” (O’Neil, p.44) The United Kingdom has a very liberal democracy that has evolved over time. The people see the government as legitimate and thus follow its rules and regulations. Changes have been, and continue to be made to the way the United Kingdom rules its citizens. Japan also has a liberal democracy, but unlike the US, Japan has both socialist and communist parties as well as other parties, making it more diverse in that sense. The differences between the United Kingdom, the United States of America, and Japan are apparent and interesting to study. The institutions have rules and regulations that others can learn from or benefit from. The UK follows traditional legitimacy, which is “the legitimacy that accepts aspects of politics because they have been institutionalized over a long period of time.” (O’Neil, p.44) Traditional legitimacy is highly institutionalized, meaning change becomes very difficult to imagine, as this is the only way people know it has been for a long time. The US has rational-legal legitimacy, which is “based not on history or rituals or on the force of ideas and those who present them but rather on a system of laws and procedures that are presumed to be neutral or rational. (O’Neil, p.45) Rational-legal legitimacy is also highly institutionalized, and once leaders leave office, the public no longer sees them as someone able to make or uphold laws. The citizens of both the UK and the US agree that legitimacy is important, and because of that, the government can run smoothly after each election. Citizenship and patriotism play a large role in a legitimate government, as the citizens have more pride and belief in their country. As time has gone by, we can see legitimacy possibly fading in the US as more people are not happy with the way the government is run today. Maybe some small changes are in order.

    The UK and Japan both have a parliamentary system in place, which is very different from the Presidential system in the US when it comes to the executive branch. The executive branch of the government carries out the laws and policies of the state. Both these systems are very similar in how they work in a democracy, but there are some differences worth mentioning. The President of the US is both the head of state AND the head of the government, while the Prime Minister in the UK and Japan is only the head of government and not both. Having two separate authorities in the UK and Japan spreads the power a little more evenly if most people think the head of state (the Queen/Emperor) is only a figurehead and not important when it comes to big decisions. The Emperor in Japan is now only seen as the symbol of the state and the unity of the people, instead of the “embodiment of all sovereign authority” he once was. I was surprised to learn that a lot of countries use the parliamentary system that the UK and Japan have in place, instead of the Presidential system we have here in the US. Canada, Italy, the Netherlands, and New Zealand are just some examples of countries that have a parliamentary system. In Europe alone, 32 out of the 50 sovereign states have a parliamentary system. 19 of the 22 sovereign states in the Americas have the Presidential system that the US has. According to Britannica, the office of the President is the most powerful elected official in the world. A title like that could go to someone's head as they see themselves as more than just a politician working for their people. We can see that history does not like to change very much, as most countries in Europe once had a monarch as their main ruler, and so, keeping with traditional legitimacy, they have not strayed far from what the people are used to by switching to a parliamentary system. The idea of spreading the power over two separate jobs seems to be a better way to ensure checks and balances.

    The Prime Minister is more involved with the legislature in a parliamentary system. They are chosen by their peers (in their cabinet) as the ones to best represent them while formulating and executing domestic policies alongside the rest of the legislature. Being involved with the legislature as it is being talked about and created gives the Prime Minister a better grip on what is going on in the state, and thus, to me, seems like a better place for the leader of a country to spend their time being part of. This part of the executive branch seems to be better for the state and its citizens in the UK and Japan. There are two major drawbacks to the parliamentary system when it comes to the office of the Prime Minister. There are no term limits on a Prime Minister like there are on a President. The Prime Minister is also elected by the cabinet and not directly by the people. Combining the best of both worlds would involve a term limit for a Prime Minister and an election held by the people so that they personally can be involved in electing the Prime Minister who will run their state for the next few years.

    The position of Prime Minister and President is what fascinated me the most when it came to researching and learning about the political systems in the UK, Japan, and the US. There are so many more differences and similarities that they would take up many more pages. As I mentioned in the beginning, we couldn’t possibly make a perfect government that could be implemented in every country because of ethnic, religious, and cultural differences, but we could make some changes to how we do things here in the US. Dividing the President's duties into two and running the US with a semi-parliamentary system could put the President (or then called head of government) closer to the action in formulating and executing policies instead of directing affairs from an office far removed from the everyday politicians. Giving the citizens the power to choose this elected official will make all the difference, as they will keep their legitimacy intact, as well as instill more patriotism in their citizens with this civic duty.

References:

Jansen, M. B., Watanabe, A., & The Editors of Encyclopaedia Britannica. (2025, October 6). Japan – Government and society. Encyclopaedia Britannica. https://www.britannica.com/place/Japan/Government-and-society

O’Neil, P. H. (2022). Essentials of comparative politics (7th ed.). W. W. Norton & Company.

O’Neil, P. H., Fields, K., & Share, D. (2022). Cases in comparative politics (7th ed.). W. W. Norton & Company.

The Editors of Encyclopaedia Britannica. (n.d.). Presidency of the United States of America. Encyclopaedia Britannica. https://www.britannica.com/topic/presidency-of-the-United-States-of-America

[Paper written for POLS 2200 class UVU Spring 2022]
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Kumbh Mehla

    I watched the documentary about the pilgrimage that millions of people take every 12 years to bathe in the Ganges River in India. I had a hard time choosing which documentary to watch, but I really enjoyed seeing how people worship within the Hindu faith.

    The film showed how the water level recedes, and an entire village with electricity and plumbing is erected for the ritual bathing where water used to be. You can see this new temporary village from space, as it is enormous and will house millions who travel there for this ritual. During the filming, a monsoon arrived and flooded some of the areas that had become dry on the banks of the river. The monsoon season in South Asia is between May and September and can bring enormous amounts of rain in a short period of time.

    The Ganges River is very important in India. It is a sacred place for Hindus all over the world. Hindus believe that the water flowing in the river is flowing from heaven to purify them. Every 12 years, a massive pilgrimage to the Ganges River is attempted by millions of people so that they can bathe in the holiness of the river.

    The act of washing themselves in the holy river is called Ablution. People will travel from all over the world to take part in this holy undertaking. The documentary follows worshipers from America as they travel to India for the holy festival for the first time.

    Hinduism started at the Indus River around 4000 BCE. Of the 1 billion Hindus in the world, 90% of them live in India. Hinduism is the 3rd largest religion after Christianity and Islam.

    You can tell that the pilgrimage to the Ganges River is a very big deal to Hindus, but also to other religions around the world. A pilgrimage is a spiritual journey for anyone, and so a lot of people of different faiths also travel to the Ganges River to take part in the holy festivities. I enjoyed learning more about this religion and some of its practices.

[Written for GEOG 130G class UVU Spring 2022]
aB . All Right Reserved . 2025

Four Questions, Four Essays: A Test of Thought in Religion and Violence

I had my first test in my Religion, Violence, and Peacebuilding class, and it wasn’t about memorizing facts — it was about thinking deeply. We were given four short essay questions, each asking us to engage with complex ideas from the readings and discussions so far. Each response was around 200 to 300 words, and together they formed a kind of intellectual checkpoint: What have I learned? What do I still wrestle with?

The first question: According to Philip Jenkins, how has the conquest of Canaan narrative shaped Christian and Jewish approaches to divinely sanctioned violence? (Answer in 200-250 words) Philip Jenkins’ work helped me see how scripture has been used to justify violence—and how those justifications evolve across history and context. Below is my short reply of 221 words:

Philip Jenkins argues that the biblical conquest of Canaan – especially in the Book of Joshua – has profoundly shaped Jewish and Christian views of divinely sanctioned violence. The narrative, in which God commands the Israelites to destroy entire populations, has historically been used to justify violence under the banner of divine will. From the crusades to colonial expansion, this story has served as a theological framework for portraying conquest and extermination as righteous acts. Yet Jenkins highlights the discomfort this narrative provokes, prompting many interpretations to spiritualize or allegorize the violence. It’s continued presence in liturgy and scripture forces religious communities to grapple with the moral implications of sacred texts. This story illustrates how scripture can inspire faith while also legitimizing violence. Figures like R.A. Torrey, founder of American Fundamentalism, interpreted the slaughter of the Canaanites as a necessary act: “The Canaanites had become a moral cancer threatening the very life of the whole human race… Cutting out a cancer is a delicate operation, but often it is the kindest thing a surgeon can do… The kindest thing that God could do… was to cut out every root and fiber of these grossly wicked people.” Jenkins’s analysis challenges us to consider how religious communities interpret difficult texts and whether sacred violence can ever be reconciled with modern ethical commitments.

The second: Why was the execution of Michael Servetus a key event in the development of debates over religious toleration? (Answer in 200-250 words) I explored how his death exposed the limits of Reformation-era freedom and sparked debates that still echo today. Below is my short reply of 240 words:

The execution of Michael Servetus in 1553 was a pivotal moment in the history of religious toleration, exposing the limits of reform-era pluralism. Condemned for heresy by both Catholic and Protestant authorities, Servetus was ultimately burned at the stake in Geneva under John Calvin’s leadership. His death revealed that even within emerging Protestant movements, dissenting theological views were not tolerated. The brutality of his execution sparked widespread debate, especially among thinkers like Sebastian Castellio, who famously wrote, “To kill a man is not to defend a doctrine, but to kill a man.” Castellio’s writings laid early groundwork for the idea that religious disagreement should not be met with violence, arguing that coercion in matters of faith contradicted the teachings of Christ. In contrast, John Calvin defended Servetus’s execution, stating, “Is it reasonable that heretics should murder and poison souls with their false doctrines, and the sword ordained by God be prevented from touching their bodies, and the whole body of Christ be lacerated so that stench of one rotten member should be untouched?” Calvin’s view reflected a broader belief that heresy endangered not just theology but the moral fabric of society. Servetus’s fate became a symbol of the dangers of dogmatism and the urgent need for freedom of conscience. His death catalyzed broader discussions about the moral and political necessity of religious tolerance, challenging future generations to reconcile faith with human rights and ethical pluralism.

The third: What are the key areas of agreement and disagreement between free will theism and process theism on the question of the problem of evil? (Answer in 200-250 words) I found this one especially interesting—two theological frameworks, both trying to reconcile suffering with divine power, yet diverging on how much control God actually has. Below is my short reply of 200 words:

Free will theism and process theism both reject the notion that God unilaterally determines all events, emphasizing that genuine human freedom is essential to understanding the existence of evil. Both perspectives affirm that God does not will evil and that suffering often arises from the misuse of creaturely freedom. However, they diverge significantly in their understanding of divine power. Free will theists maintain that God is omnipotent but voluntarily limits divine control to preserve human freedom. In contrast, process theists argue that God is inherently limited in power and cannot unilaterally prevent evil or override natural processes.

This distinction has profound implications for how each tradition approaches divine responsibility, prayer, and hope for justice. Free will theists believe God could intervene but often chooses not to, while process theists assert that God simply cannot intervene in certain ways. The tension between divine power and the presence of evil is captured in Epicurus’s enduring question: “Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?”

The final question: How does Cavanaugh understand the religious/secular distinction? How did it come about? (Answer in 250-300 words) His critique of the modern myth of secular neutrality challenged me to rethink how power and violence are framed in supposedly “non-religious” contexts. Below is my short reply of 300 words:

William Cavanaugh argues that the distinction between religious and secular is not a natural or timeless division, but a modern invention rooted in the rise of the nation-state. In his view, this binary was constructed during the early modern period to delegitimize certain forms of belief and consolidate state power. By labeling some forms of violence as religious and others as secular, emerging states could portray themselves as rational, neutral, and peacekeeping, while casting religious actors as irrational and prone to conflict. Cavanaugh challenges the idea that religion is uniquely violent, pointing out that secular ideologies – like nationalism or liberalism – have also fueled massive violence, such as in world wars. He argues that what counts as religion is often defined in contrast to what the state wants to claim as its own domain. This framing allows the state to monopolize legitimate violence while marginalizing alternative sources of moral authority. As Cavanaugh asks, “what becomes of the dividing line between the secular and religious—upon which the whole argument depends—if the secular is a form of religion?” The religious/secular divide, then, is not descriptive but political – it serves to justify certain power structures. Cavanaugh’s critique is central to debates in religion and violence because it questions the assumptions behind how we assign blame and authority. It also invites us to rethink how peacebuilding might look if we move beyond those constructed categories. “The common notion that religion is peculiarly prone to violence depends on the idea that these secular matters have less of a tendency to promote violence; it is commonly assumed that this is so because they have to do with purely mundane affairs. Religion on the other hand, is seen as peculiarly incendiary because it raises the stakes to another level, where reason is trumped by passion.”

Scoring 100% felt great, but more than that, it affirmed that I’m engaging with these ideas in a meaningful way. As an atheist, I’m not here to defend doctrine—I’m here to understand how belief shapes action, especially when it comes to violence and peace. This test reminded me that asking hard questions is just as important as answering them.

Sources: 

Cavanaugh, W. T. (2009). The myth of religious violence: Secular ideology and the roots of modern conflict. Oxford University Press.

Gregory, B. S. (2022). The radical reformation. In P. Marshall (Ed.), The Oxford history of the Reformation (pp. 144–190). Oxford University Press.

Hasker, W. (2000). The problem of evil in process theism and classical free will theism. Process Studies, 29(2), 194–208.

Jenkins, P. (2011). Laying down the sword: Why we can't ignore the Bible's violent verses. HarperOne.

[Written for PHIL 366R class UVU Fall 2025]
aB . All Rights Reserved . 2025

Napoleonic Imagery & Visual Culture

Part 1:
Jacques-Louis David, Napoleon Crossing the Alps, 1801, Oil on canvas

    I chose the first painting in this assignment, Napoleon Crossing the Alps by Jacques-Louis David, because it stood out to me the most. I really liked the overall look, colors, and theme. I know from history that Napoleon did not actually ride with the soldiers over the Alps, which makes this painting even more important in terms of propaganda. Paul Delaroche, a French painter, painted a slightly more accurate portrait of Napoleon crossing the Alps; it is much more subdued than the one painted by Jacques-Louis David. 

    Jacques-Louis David was a French neoclassical painter. He painted Napoleon crossing the Alps in 1801 with oil on canvas. The first thing that draws my attention is the large yellowish cloak that Napoleon is wrapped in. The color is very vivid, and the way the cloak is painted looks like a thick, warm piece of fabric that keeps Napoleon warm as he crosses the snow-covered Alps. My eye then moves down to the horse, as it is painted as a bright Arabian stallion. The white of the horse with a few brown patches really stands out as the colors are more vibrant than the background. The horse’s mane and tail are beautifully painted to look like real hair, and the texture is just amazing. Napoleon is featured in the center of the painting, which creates a nice balance. The background is still full of other things to see and discover, but you can tell the focus is on Napoleon. Nothing seems like it does not belong in the painting; it is very unified in all the small details. The soldiers in the background, the names in the bottom left corner, the small piece of the French flag that peeks in on the right, and the small patches of blue that you can see through the clouds. All these small details make my eye move across the entire canvas in a fluid motion. 

    Napoleon thought of himself as a very important person. At 35 years old, he placed the crown on his own head and proclaimed himself emperor in 1804, 3 years after this painting was created. The way Napoleon is depicted in this painting is a very good example of propaganda. He sees himself as a savior and brave leader, and so he wants everyone else to see him that way too. The position of the horse and the way he is seated on top of it show power, grace, and authority. He is pointing upward, like he is leading his army to victory. Napoleon used these paintings to show people how important he was. This is how he wanted to be remembered and thought of as a conqueror and powerful emperor. He made sure to display the image he wanted people to see and nothing else. He wanted other countries to fear him so they would never think about going to war against him.

Part 2:
Jan Vermeer, The Milkmaid, 1658 Frans Schwartz, Agony in the Garden 1898

    I was born and raised in the Netherlands, and so I am very familiar with Dutch artists like Jan Vermeer. I have visited the Rijksmuseum and have seen beautiful paintings of famous Dutch painters, including Jan Vermeer. I love the simplicity of the Milkmaid painting. The small, very plain room and the few items in the background, and then the milkmaid pouring milk into a bowl. Vermeer painted simple portraits that showed fidelity, honesty, and hard work. He painted this painting during the Baroque period. He wanted to portray Dutch life in its simplest form. He only painted 35 paintings in his lifetime, but he made sure they all were of things he believed in and stood for. The Milkmaid painting to me implies calmness. It is very visually pleasing with soft, warm tones and warm lighting. The painting is very nicely balanced, as the milkmaid is in the center of the painting and thus grabs my attention first. My eye then moves down as I see that she is pouring milk very gently into a bowl. Her face is very serene and calm, which portrays very calming emotions. The simplicity of the painting highlights the simple life of the Dutch people in the 17th century. It almost makes you wish you could live a simpler life just by looking at this painting.

    The painting I chose to add myself is by Frans Schwartz. He was a Danish painter who had painted murals, monumental ceilings and walls, and many portraits. His most famous painting is Agony in the Garden, which he painted in 1898. This painting evokes a lot of emotion in me every time I see it. Good propaganda can relay a message without words and just with visuals; this painting does that for me. It grabs my attention immediately as it is dark in nature with a bright center. The highlights in the angel’s hair and the glow above her head are very vibrant but calming at the same time. The agony on Christ’s face is portrayed beautifully and is very relatable. It is a look I have had a million times when I am not sure what to do or if I can even make it through my current predicament. Seeing that look on the one person who I know can withstand all gives me hope and strength. The symbolism is very powerful in the entire painting. The warm embrace from the angel, the powerful wings behind her that show you she could take off any minute and just carry Christ away from the pain that awaits him, the tender hand she places on His head, and the way he clasps his hands as if he is contemplating an unimaginable decision. I love the simple, subdued use of colors and the hints of light where the artist wants to draw your attention.

    These 2 paintings are very different but also have a lot of similarities to mine. They both evoke powerful, calming emotions. The expressions on the face of the milkmaid and the angel are both beautifully subdued and simple. Although the colors are more vibrant in the Milkmaid painting, they are both painted with soft strokes to play on your emotional level. Both artists did a magnificent job in conveying their message without words. Art is such a powerful tool and can be used for so many purposes. Creating beautiful paintings like these is just one of them.

Citations:

Artnet. (n.d.). Frans Schwartz. Artnet. http://www.artnet.com/artists/frans-schwartz/

BYU Museum of Art Store. (n.d.). Frans Schwartz. https://moastore.byu.edu/artists/frans-schwartz/

Pollitt, B. (n.d.). David, Napoleon Crossing the Alps. Khan Academy. https://www.khanacademy.org/humanities/monarchy-enlightenment/neo-classicism/a/da

vid-napoleon-crossing-the-alps

Rijksmuseum. (n.d.). The Milkmaid – Johannes Vermeer. Rijksmuseum.  https://www.rijksmuseum.nl/en/collection/SK-A-2344

[Paper written for ART 1010 class UVU Spring 2021]
aB . All Right Reserved . 2025

Love, Legacy, and the Truth We Hide: Two Powerful Stories by Taylor Jenkins Reid

This post contains detailed plot points and character development from The Seven Husbands of Evelyn Hugo and Atmosphere by Taylor Jenkins Reid. If you haven’t read these books yet and want to experience the stories without spoilers, consider bookmarking this post and coming back after you’ve finished reading!

The first book I read by Taylor Jenkins Reid was The Seven Husbands of Evelyn Hugo. Set in the 1950s, the story follows Evelyn, who is now older and living in New York, as she recounts her life to journalist Monique Grant for a memoir. Evelyn’s journey from rags to riches is raw and unfiltered – she shares the sacrifices, heartbreaks, and secrets that shaped her rise to fame.

What makes Evelyn’s story unforgettable is its emotional depth. As a bisexual Cuban woman in a time of intense social repression, Evelyn’s relationships are complex and deeply human. Her love for Celia St. James, the woman she could never publicly love, is the heart of the novel. Their devotion, despite societal constraints, is tender, painful, and real. Reid weaves historical events like the Stonewall Riots, grounding Evelyn’s personal story to a broader struggle for identity and acceptance. It’s more than a romantic historical fiction – it's a story of self-love, truth, and the cost of hiding who you are.

“People think that intimacy is about sex. But intimacy is about truth. When you realize you can tell someone your truth, when you can show yourself to them, when you stand in front of them bare and their response is ‘you’re safe with me’ – that’s intimacy.”

Published: June 13, 2017
Read: January 2024

After finishing Evelyn Hugo, I tried Daisy Jones & The Six, but couldn’t get into it. Carrie Soto is Back, and Malibu Rising are still on my list, and maybe I’ll give Daisy Jones another shot after those. But when I heard Reid was releasing a new book, I was excited – and Atmosphere did not disappoint.

Atmosphere is a moving queer romance that blends historical fiction with emotional intimacy. Joan Goodwin, the protagonist, is a NASA trainee in the 1980s, fiercely devoted to her niece Frances, whom she helped raise. Their bond is central to the story, but everything shifts when Joan meets Vanessa. Their love story is breathtaking – quiet, powerful, and deeply emotional. Reid balances the romance with Joan’s relationship with Frances, never letting one overshadow the other. Instead, both stories elevate each other.

“I was circling two hundred miles above the Earth, and all I wanted was to get home and see you. Do you understand that? Do you understand that I don't care how big or small this world is, that you are the center of mine? Do you understand that, to someone, you are everything that matters on this entire planet?”

The dual timeline - Joan’s NASA training and a spaceflight disaster in 1984 – adds tension and realism. Reid’s research shines through, making the technical details compelling even for someone who’s never been drawn to space stories. Joan and Vanessa must keep their relationship secret to stay in the program, and the emotional weight of that secrecy is palpable. The ending left me breathless and in tears. At first, I wanted more – a longer ending, an epilogue, a traditional wrap-up. But then I realized: their story was never traditional, and the quiet moments throughout had given me the closure I needed.

Published: June 3, 2025
Read: October 2025 (Audiobook narrated by Julia Whelan and Kristin DiMercurio)

"Would God Really Ask That?" Wrestling with Divine Commands and Moral Intuition

    This week’s Religious Studies class left me unsettled—in a good way. We revisited the story of Abraham and Isaac in Genesis 22, a passage I’ve heard countless times but never sat with so uncomfortably. The image of a father raising a knife over his son at God’s command is haunting. It’s not just a test of faith—it’s a test of moral boundaries. And it raises a question I can’t shake: What kind of God would ask this?

    Our readings pushed that discomfort further. Robert Adams’ article Abraham’s Dilemma and David Baggett’s chapter titled “Abhorrent Commands,” both confront the tension between Divine Command Theory and moral intuition. Baggett doesn’t shy away from the hardest questions—like whether a good God could command genocide or child sacrifice. He argues that while scripture must be taken seriously, not every command attributed to God reflects His true nature. A perfectly good God, Baggett insists, would never issue a truly abhorrent command. His version of Divine Command Theory is principled, not blind.

    For the weekly assignment, I was asked to summarize David Baggett's key point in 250-300 words. Below is my reply:

Chapter 7, titled Abhorrent Commands, explores one of the most challenging objections to Divine Command Theory: the possibility that God could command something morally abhorrent, such as genocide, as found in the book of Joshua or child sacrifice. David Baggett engages with troubling biblical passages like the Binding of Isaac as found in Genesis 22 and the Conquest Narratives found in the Old Testament, which seem to depict God commanding actions that conflict with our deepest moral intuition. Rather than dismissing these texts as non-literal or irrelevant, Baggett argues that they must be taken seriously and interpreted within a broader theological and moral framework. He acknowledges that some divine commands, if taken at face value, appear incompatible with the nature of a perfectly good God. However, he maintains that God’s commands are not arbitrary; they are grounded in His inherently good nature, which places moral limits on what God could command. Baggett encourages readers to draw a principled line between difficult biblical passages that challenge our understanding but may be reconcilable, and truly abhorrent scenarios that a good God could never endorse. This approach allows for a nuanced version of Divine Command Theory – one that respects both scriptural authority and moral intuition. Ultimately, Baggett’s goal is to show that belief in a good God does not require abandoning moral reasoning, but rather invites deeper reflection on how divine commands and moral truths can coexist.

    I don't believe in a divine being, but I do believe in the power of moral reasoning. What these readings and discussions have shown me is that even within religious frameworks, there's room for critical thought and ethical boundaries. The idea that some commands - even if attributed to God - should be questioned is not just a theological concern, but a human one. Whether we view these texts as sacred or historical, they reflect the ongoing struggle to reconcile authority with conscience. And that struggle, I think, is worth engaging with - regardless of belief.

Sources: 

Adams, R. M. (2003). Abraham’s dilemma. In Finite and infinite goods: A framework for ethics (pp. 277-291). Oxford University Press.

Baggett, D., & Walls, J. L. (2011). Abhorrent commands. In Good God: The theistic foundations of morality (pp. 125–142). Oxford University Press.

[Written for PHIL 366R class UVU Fall 2025]
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