WED 02.25.15
VOLUME 99
ISSUE 17
Black To The Future Commemorating and continuing the celebration of Black history.
PHOTO BY JOELLE ARNER
ISLAMOPHOBIA “No one should ever be targeted because of who they are, what they look like, or how they worship. P. 2
MODERN BLACKNESS “How we interact with each other can help perpetuate, maintain, or dismantle current systems of oppression.” P. 4
FEATURED ATHLETE: STEN DANIEL ANDERSEN “You have to be a student of the game.” P. 6
PHILOSOPHER’S CORNER “I think it’s part of our responsibility to train our immune systems to handle higher dosages of truth. P. 8
GLORY RENDER
MODESTY EXPOSED
“The intention of the evocative per- “Rape was invented long before the formances was to usher the audi- miniskirt.” ence into a state of mind which most effectively acknowledges God’s glory: reverent silence.” P. 10 P. 12
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THE STUDENT MOVEMENT
News
“Selma, The Movie: What it Means Today” Dr. Paul M. Buckley Givan Hinds | Dr. Paul M. Buckley,
Givan Hinds News Editor
Note from the News Editor As Black History Month comes to a close, I would like to urge the AU student body to continue celebrating the contributions of African Americans to the broad narrative of American history, and to be open and honest with their discussion and dialogue of any events pertaining to these themes in the future. This News section details the origins of Black History month, the reason it is still celebrated, and the various ways in which African Americans have enriched American history in the past and currently. This News section, though at the end of this year’s Black History month, is dedicated to what I hope will be the beginning of an ongoing discussion of diversity, social justice, and encouragement on this campus. By placing a World News Column on Islamophobia in this week’s section, I would like to highlight the tendency of human kind to jump to extremes when encountering each other in an unhealthy way. As Christian youth, I hope we can set a standard of compassion, open-mindedness, and willingness to learn and understand the plights of others as we seek to build community and fellowship together.
former associate dean of Student Life at Andrews University, is now assistant vice president and inaugural director for the Butler Center at Colorado College. A graduate of Syracuse University and the University of Albany, Dr. Buckley has a PhD in cultural foundations of education, a master of science in educational administration and policy studies, and a bachelor of science in business administration with a concentration in marketing/ management and minor in African American studies. On February 24, 2015, Buckley hosted a discussion in a University Forum discussing Selma, Ava DuVernay’s critically acclaimed film depicting the events involving Dr. Martin Luther King and the footsoldiers of the 1960s Civil Rights Movement. The film had recently been screened on campus, and many turned out to see it. The forum was meant to discuss the topics depicted in the film, and to reflect on them as a campus. Buckley opened the discussion with a breakdown of the movie, along with reflective remarks. He outlined the movie’s non-chronological framework, beginning
with Dr. King’s acceptance of the 1964 Nobel Peace Prize, continuing to the 1963 bombing of the 16th Street Baptist Church in Birmingham, Alabama, and then finishing with the multiple events occurring in 1965 including the teamwork of the Southern Christian Leadership Conference (SCLC) and the Student Nonviolent Coordinating Committee (SNCC), the murder of Jimmy Lee Jackson (February 18), the first march over the Edmund Pettus Bridge in Selma, Alabama (March 7), the address of President Lyndon B. Johnson to Congress (March 16), the 54 mile march to Montgomery, Alabama (March 21) and the subsequent passing of the Voting Rights Act (August 6). The movie’s out of order timeline traced the mounting frustrations and the ebbing strength of the foot soldiers of the movement, implicitly highlighting causes and effects, such as how the March on Washington in which Dr. King gave his famous “I Have A Dream” speech on August 27, 1963 was a mere 19 days before the KKK bombing of the 16th Street Baptist Church and the subsequent deaths of four little black girls. After setting the tone for the discussion with an in-depth time-
line, Buckley posed the foundational question: “What does race look like in the society at large?” He noted that many in America believe we are in a post-racial age, especially since the election of the nation’s first black Commander-inChief, President Barack Obama. Yet the recent events regarding Ferguson and the deaths of Eric Garner and other black men and women at the hands of police have shed light on various issues that our country struggles with to this day. These issues are not only of police brutality, but of institutionalized racism, the mass incarceration of black men, and the constant racially charged subtleties and micro aggressions that black people face daily. After his reflections, Buckley proceeded to answer the questions of Dean Weithers, the hostess, as well as four other students. The students’ questions unearthed a true concern for racial disparities and Christian involvement from various angles. One student asked about how the black community can raise awareness to today’s racially charged subtleties, considering racial aggression was much more physically and legally pres-
ent in the time of Selma, when it seems as if other races do not care. Another student drove the conversation to our own church, asking about Seventh-day Adventists’ role in activism and how SDA youth can continue to push the agenda of social justice in spite of discouragement from the older generation. Another student pointed out that Seminarians have no African American professor, and that there is no class that prepares pastors for inner-city work, where pastors are more likely to encounter black youth. Another student inquired as to the overarching goal of the cause. Buckley was able to respond to all of these questions tastefully, urging the youth of the church to push the agenda for equality in all of the possible ways it could. He stressed that as college students, the issues we can tackle go far beyond voting rights. As Christian young people, we need to examine how we treat each other, engage with our local and national governments, and raise our voices for justice. He urged us to realize that the fight for rights is an ongoing process, considering the fact that “history is always being cre-
ated.” Buckley remarked on his own experience being a black man in America. Anytime, his life could be taken from him. Yet, like Dr. King, he remarked that he is dangerous, not because of any felony or criminal activity, but because he is an educated black man. Instead of flattening and deflating the cause for real injustices in an attempt to stay comfortable, Buckley urged us to forge ahead and respond to the extreme current and present ideology of the disposability of black lives in America. Buckley ended with this challenge: “to be fully human requires...empathy and radical love that makes us move when there is injustice for anybody elsewhere.”
Black Excellence in the 21st Century Shenika McDonald | Black His-
tory Month celebrates events and important contributions of people in the history of the African diaspora. During February, we have the opportunity to honor the toooften neglected accomplishments of black Americans in every aspect of life. Martin Luther King, Jr., Rosa Parks, Frederick Douglass, and Sojourner Truth are commonly recognized as individuals at the forefront of African American history. Yet as time progresses, will we ever recognize a more modern set of individuals who have also left their unique mark in society? In honor of Black History Month, let us also celebrate those individuals who have made and are making history by breaking the color barrier in various fields. Although this nation has been independent for over 230 years, the 21st century has seen many firsts for African Americans. African American politicians have prominently grown in number since the 1970s, but beginning in 2001 many politicians have filled much higher political offices. In 2001, Colin Powell became the first African American Secretary of State and immediately succeeding him was Condoleezza Rice, the first African American woman appointed Secretary of State. These two indi-
viduals during their tenure served as the highest-ranking appointed executive branch officials. In 2008 Barack Obama became the first African American President, beside his wife Michelle Obama, the first African American First Lady. Eric Holder took on another cabinet position, becoming the first African American Attorney General in 2009. Last year Mia Love became the first African American female Republican to be elected to Congress. These politicians are the first of their kind, breaking the color barrier of politics. The year 2001 also saw several “firsts” for the black community outside of politics. Ruth J. Simmons became of the first black president of an Ivy League university (Brown University) as well as Brown’s first permanent female president. Robert L. Johnson, founder of Black Entertainment Television (BET) became the first African American billionaire, and in 2002 he became the first African American to become a majority owner of a U.S. major sports team—Charlotte Bobcats. Right alongside Johnson was Sheila Johnson, BET’s co-founder who became the first African American female billionaire that same year. Sisters Venus and Serena Williams shattered tennis color barri-
ers by becoming the first American Americans to hold the #1 rank in tennis (Venus) and hold the #1 year-end rank and year-end world champion by the International Tennis Federation (Serena). In this same year, the U.S. Armed Forces saw their first African American female combat pilot, Captain Vernice Armour. Actress Halle Berry became the first African American woman to win the Academy Award for Best Actress. NFL fans can take a look back to Superbowl XLI in 2007 when Lovie Smith and Tony Dungy became the first African American NFL coaches to reach the Superbowl, with Dungy becoming the first to win the Superbowl. The following year the United States Air Force saw their first African American female combat pilot, Shawna Rochelle Kimbrell. Duke Ellington, the first African American to appear by himself on a circulating U.S. coin in 2009. Ellington appears on the reverse (tails) side of the District of Columbia quarter, with the inscription “Justice for All.” Also in 2009, Ursula Burns, became the first African American woman CEO of a Fortune 500 company as the CEO of Xerox. She is also ranked by Forbes as the 22nd most powerful woman in the world.
Disney fans can appreciate “The Princess and the Frog” for Tiana, the first black Disney Princess in 2009. The following year Dustin Byfuglien became the first African American player to win the Stanley Cup with the Chicago Blackhawks. Last year, Michelle J. Howard became the first African American and the first woman to become a four-star admiral. Another woman, Ava DuVernay was recognized for her incredible directorship in the critically acclaimed film Selma. DuVernay became the first African American woman to be nominated for Best Director by the Golden Globe Awards. Only two months into 2015, Wendell Scott has already made history by becoming the first African American to be inducted into the NASCAR Hall of Fame. This extensive list is a small depiction of just how far black people have come and how far they can yet go. There are endless lists of black Americans who have recently made their mark in history. These individuals who made history, although the first of their kind, have looked back to other leaders in black history for inspiration on their journey to success. The 21st century will give every black student the opportunity to break the color barrier in some field. In a so-
ciety dominated by a majority of white Americans, black Andrews University students have the potential to join this list of trailblazers as well. The first black U.S. Vice President, Andrews University President, and Academy Award winning director could easily be walking our campus right now. It is important to recognize African Americans who are firsts in their fields in order to fully appreciate the work of a marginalized group despite their various setbacks. These breakthroughs need to be recorded in order to preserve black history and recognize the outstanding contributions of blacks in this society. As February comes to a close, let us continue our celebration of black history. Without these 28 days devoted to learning about African Americans’ contributions, sacrifices and accomplishments, many will never know a large part of American history built on the backs of one of the most undervalued groups of people in the world. As there are more African Americans making history, and our narratives are uncovered and shared, hopefully someday black history can be better incorporated into American history.
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OOPS.
News
Black History Month: “A Century of Black Life, History, and Culture”
PHOTO PROVIDED BY STEPHANIE CARPENTER
Dr. Stephanie Carpenter | One
hundred years ago, historian Carter G. Woodson and others founded the Association for the Study of Negro Life and History (ASNLH), now the Association for the Study of African American Life and History (ASALH). These men saw the need for dedicated research, promotion, and preservation of African American achievement, culture, and history. Woodson believed that once presented, the truth about African Americans would end racial stereotypes and bring about a new era of equality, opportunity, and racial democracy. In honor of Woodson, ASALH selected “A Century of Black Life, History, and Culture” as the 2015 National Black History theme. In 1926, the ASNLH organized “Negro History Week” for the second week in February to coincide with both Abraham Lincoln’s and Frederick Douglass’ birthdays. Schools and communities embraced the week as a time of remembrance and celebration of black culture as plays, performances, and lectures occurred. In addition, communities established history clubs to continue the study of African American history year-round. The leaders of ASNLH worked tirelessly to promote the work of black scholars, artists, athletes, and leaders through the media and The Journal of Negro History. Over the next few decades as communities issued “official” week celebrations, college campuses extended the celebration for the entire month of February coinciding with the Civil Rights Movement. In 1976, during the nation’s bicentennial, President Gerald R. Ford “officially recognized Black History Month calling upon the public to ‘seize the opportunity to honor the too-often neglected accomplishments of black Americans in every area of endeavor throughout our history’.” Every president since Ford has declared February to be Black History Month. This year the Association for the Study of African American Life and History is looking back at its founders and the first one hundred years of exis-
VOLUME 99
tence. Carter G. Woodson built Negro History Week around existing traditions of commemorating the black past. Woodson understood that by attaching his celebration to Lincoln and Douglass, rather than create a new tradition, he increased his chances for success. To read more about ASALH (http://asalh100.org/) and the following brief history of the celebration, see, http://asalh100.org/ origins-of-black-history-month/: From the beginning, Woodson’s Negro History Week appeared across the country in schools and before the public. The expanding black middle class became participants in and consumers of black literature and culture. Black history clubs sprang up, teachers demanded materials to instruct their pupils, and progressive whites stepped and endorsed the efforts. Woodson and the Association scrambled to meet the demand. They set a theme for the annual celebration, and provided study materials—pictures, lessons for teachers, plays for historical performances, and posters of important dates and people. Provisioned with a steady flow of knowledge, high schools in progressive communities formed Negro History Clubs. To serve the desire of history buffs to participate in the reeducation of black folks and the nation, ASNLH formed branches that stretched from coast to coast. In 1937, Woodson established the Negro History Bulletin, which focused on the annual theme of the week. As black populations grew, mayors issued Negro History Week proclamations. Well before his death in 1950, Woodson believed that the weekly celebrations—not the study or celebration of black history–would eventually come to an end. In fact, Woodson never viewed black history as a one-week affair. He pressed for schools to use Negro History Week to demonstrate what students learned all year. In the same vein, he established a black studies extension program to reach adults throughout the year and looked forward to the time when an annual celebration would no longer be necessary. Woodson believed that black history was too important to America and the world to be crammed into a limited time frame. He spoke of a shift from Negro History Week to Negro History Year. The 1960s had a dramatic effect on the study and celebration of black history. During the Civil Rights Movement, southern Freedom Schools incorporated black history into the curriculum to advance social change. The Negro History movement was an intellectual insurgency part of every larger
effort to transform race relations. Before the decade was over, Negro History Week would be well on its way to becoming Black History Month. By the late 1960s, as young blacks on college campuses became increasingly conscious of links with Africa, the Black Studies Movement, the creation of black professional associations, and a host of doctoral programs at major American universities emerged. Within the Association, younger intellectuals, part of the awakening, prodded Woodson’s organization to change with the times. They succeeded. In 1976, fifty years after the first celebration, the Association used its influence to institutionalize the shifts from a week to a month and from Negro history to black history. While the spotlight often shines on individuals, and Carter G. Woodson is no exception, this movement to celebrate African American life, history, and culture is the product of organization, of institutions and institution-builders who gave direction to effort. The National Urban League promoted the Harlem Renaissance which gave the world a cornucopia of cultural gifts, including jazz, poetry based on the black vernacular, and an appreciation of African art. African American athletes dominated individual and team sports, while African American activists transformed race relations, challenged American foreign policy, and became the American conscience on human rights. The preservation of the black past became the mission of the Schomburg Research Center in Black Culture, Howard University’s Moorland-Spingarn Research Center, and the Smithsonian’s National Museum of African American History and Culture. To learn more about Black History Month online see The Library of Congress, National Archives and Records Administration, National Endowment for the Humanities, National Gallery of Art, National Park Service, Smithsonian Institution, and United States Holocaust Memorial Museum as those agencies pay tribute to African Americans this month. (http://www.africanamericanhistorymonth.gov/index.html). Check out the Department of History & Political Science’s Celebration of Black History with their interactive display on the first floor of Buller, African American film showings, film and topic discussions, and prize drawings.
ISSUE 17
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It was Shenika McDonald, not Kyrk Defino, who wrote the piece on Michelle Alexander’s lecture at Saint Mary’s College.
Islamophobia Gielle Kuhn | Wednesday, Febru-
ary 11 Chapel Hill students Deah Barakat, 23; his wife Yusor AbuSalha, 21; and her sister Razan Abu-Salha, 19, were gunned down and killed execution-style. These young aspiring professionals professed Muslim faith, and both women wore headscarves. Craig Stephen Hicks, 46, turned himself in and is arrested on suspicion of the three murders. Chapel Hill police initially believe the crime to be over an “ongoing neighbor dispute over parking.” The woman’s father, Dr. Mohammad AbuSalha, shares that the cause of their conflict is due to Hick’s underlying animosity towards them, solely based on their religion and culture. The Independent reports that Hick’s Facebook page demonstrates his support for atheism and includes images with text mocking religion. A vigil is conducted in the evening to mourn the death of the three Muslim students. Friday, February 13. Muslim Advocates and 149 other leading civil rights and faith groups send a joint letter to the attorney general, in which they seek his support for a complete investigation of the murders in light of the rise in anti-Mus-
lim sentiment. Monday, February 16. CNN reports that a grand jury indicted Craig Hicks for three charges of first-degree murder and for discharging a firearm into an occupied dwelling. There was no mention of a hate crime, although the FBI is looking into the possibility. He is expected to appear before the Supreme Court in early March. Wednesday, February 18. Obama appears before an anti-extremism summit. He remarks, “We are not at war with Islam. We are at war with people who have perverted Islam.” The White House has shied away from using language condemning the Muslim religion. The Islamic State group, also known as ISIS, is a fundamentalist group from Iraq and Syria with ties in various other Middle Eastern countries. They have been recently relevant as they have created a whirlwind of violent attacks against Christians and the Western World. The Charlie Hebdo shootings, the attack on an Egyptian army base, and the beheading of an Algerian tourist are just some of the violent antics the group has been a part of. Although an Islamic group, they are part of an extremist sector of the religion. Obama describes such groups as ISIS and
even al Qaeda as wanting to be a part of a religious movement, and “desperate for legitimacy.” Therefore, he does not associate the groups with their religious ties. Rather than associating the extremist groups as religious figures, Obama purposefully calls them terrorists. The 9/11 attacks have brought significant barriers for daily life of a Muslim person. From stereotyping, bullying, and ethnic profiling, to violence, deportation, questioning, surveillance, and harassment, Muslims have been specifically targeted. Although safety measures, they are also discriminatory to their religion. Obama responded specifically to the Chapel Hill attacks, “We do not yet know why three young people, who were Muslim American, were brutally killed in Chapel Hill, N.C. But we know that many Muslim Americans across our country are worried and afraid.” He urges, “Americans of all faiths and backgrounds must continue to stand united with a community in mourning and insist that no one should ever be targeted because of who they are, what they look like, or how they worship.”
Less Than Human Shenika McDonald | On the Fri-
day night of February 13, the PMC Youth Chapel was packed for the vespers entitled “Less Than Human” organized by the Black History Committee. The room glowed with lavender and red light, and ambient music played as Shervon St. Brice said a short prayer. A group of ten students, called “After the Storm,” offered special music, and Senior Biology major Subira Brown, and Junior Political Science major Shenika McDonald welcomed the audience. They explained that the program was designed to recognize moments in history when Americans allowed fears and misunderstandings to inform our treatment of others. Unfortunately, many were made to feel “less than human.” The audience was transported to a time in history when literacy tests were given to a disproportionate portion of the country in order for them to be able to vote and “Black Wall Street” in Tulsa, Oklahoma was burned to the ground following accusations of assault in a crowded elevator. Following that was an article by Kareem Abdul-Jabbar recited by Joyce Yoon, entitled “Welcome to Our World” which focused on the similarities between what white and black people feel about current events. Following was a video about the 16th Street Baptist Church bombing in Birmingham,
Alabama which resulted in the death of four girls and the injury of many others. Persons who knew the girls personally commented on their final moments, giving a glimpse into the raw emotions of those who were affected. Seminary student Daniel Madden performed an original nameless spoken word piece which emphasized the struggle for persons who felt as if they were forced to make the best of what their situation determined. As the program closed, another video detailed certain laws that were put in place to exclude persons who were not a part of the majority. Another spoken word piece entitled “Anger: a Litany” by Melodie Roschman, furthered that sentiment, stressing the various issues which are still taking place today. Silent Praise and a small praise team turned the focus to God and reminded us about His ability to help us in our struggle while Delvin Ferris cautioned us to not simply focus on Jesus as our Savior but to look to him as our Lord. With that, After the Storm sang one more time and concluded
the program. In order to get people involved, Brown mentioned organizations that everyone could be a part of, urging them to not neglect their right to stand up for those who cannot do for themselves. Brown commented: “I was really glad that it was a diverse group... We did not want to do a program which left people feeling uneasy or unresolved.” Often, students who are not a part of a certain minority feel as if they are being attacked or left out, specifically when Black History Month comes around. This program was done to focus in on the issues to remind everyone that, as Christians, we still have an important part to play. McDonald highlighted that the reason people did the things they did was because they were taught to be that way through their upbringing or by societal mores, saying: “They [weren’t] naturally hateful people.” The goal of the program was to not paint a specific race as being overall hateful people, but rather to show how humans make faulty decisions with astounding implications for the future.
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THE STUDENT MOVEMENT
Ideas
On Black History Month Nathan Davis | Though I’m male
Erik Vyhmeister Ideas Editor
and my skin is pale, I am not a white man. Both “whiteness” and “manness” are social constructs, and are not inherent to identity creation. I am raceless by choice, but I can feel people labeling me “white” without my consent, especially now during Black History Month, that time of year when we segregate the population into their assigned races. I’ve never understood how this month is supposed to be helpful. If we want to eliminate racism, we should eliminate racial constructs instead of reinforcing the (false?) idea that there is a difference between the races. This month brings all black people together to share in a communal identity, a communal history. Unifying and simplifying the diverse and divergent cultures of various black people simply by their skin
color is the definition of racism. There is more than one black culture; there is more than one black history. Why the emphasis on “blackness” in the first place? People shouldn’t be proud of the shade of their skin, though of course people shouldn’t be ashamed of it either. They should be indifferent, apathetic. Communities shouldn’t be built around superficial attributes like skin color or eye color or favorite color. Communities should be built around shared ideologies and belief systems, around shared experiences—working the same job or living the in same neighborhood. By making a black identity during Black History Month, “black” people are encouraged to see themselves as separate from “mainstream white culture,” to see themselves as outsiders intruding
on someone else’s land. Why don’t we have White History Month? Because it would be inappropriate and racist for white people to create a communal identity based solely on their segregation from the other races. So why is there a double standard? Why is it that Black History Month has governmental approval? Because, statistically, black people have experienced more discrimination and prejudice throughout history than white people have. Because, statistically, white people have been in power while black people have been oppressed. This month is meant to bring awareness. During this month, statistics are thrown around about the percentage of black people who receive worse pay or who feel the effects of discrimination in order to show the
discrepancy between the privileges of being white and the difficulties of being black. That’s exactly how stereotyping begins: You look at legitimate statistics about groups and then jump to inappropriate conclusions about individuals. At its core, this month has little to do with black people; it has to do with stereotyping and prejudice. It’s a reminder not to oppress others, not to judge individuals based on statistics and percentages. Living completely devoid of prejudice is difficult and we need these reminders to give people the benefit of the doubt. An employer choosing to hire a white person over an equally qualified black person because statistically white people are less likely to cause trouble is prejudicial, but it is equally prejudicial to cite statistics of in-
justices against black people to create a communal bond between all blacks. The intentions of Black History Month were good, but, in practice, it perpetuates stereotyping of black people and racially segregating. Why don’t we have Redneck History Month, or Mohammedan History Month, or Midget History Month? There are a lot of groups which have been discriminated against and there are a lot of aspects of history which are ignored, but we shouldn’t set aside an entire month just to discuss each oppressee. We should expand Black History Month into “Anti-Stereotyping Month,” and we should expect and pressure historians and history teachers to start giving more wellrounded retellings of the past.
PHOTO FROM WWW.ADUPHOTO.COM
Modern Blackness: You Know You’re Racist When Shastri Lloyd | Have you ever
stopped and asked yourself, “Hey, am I racist?” Of course you haven’t, because you’re definitely not. But if you are asking questions, here are a few answers: Racism is defined as a system created based on racial prejudices in order to oppress certain ethnic groups, and keep others benefitting. It exists institutionally where specific races or ethnic groups are granted certain powers and privileges on economic, social, and cultural levels. A few examples: in America, institutional racism looks like the Constitution stating that African Americans are considered threefifths of a person. It looks like housing or employment discrimination. It looks like racial profiling in education and the judicial system. It shapes and manifests itself in diverse methods; and in our current “post-racial” culture, it has ways to behave a little more subtly. It is relatively easy to identify on a social level, but since we live in nation based on institutional racism and a culture poisoned with AntiBlackness, it affects each of us individually and also in our personal relationships. So how then do we spot this? Here’s a compiled list in case you are asking yourself about
some of your own internal prejudices (and you probably should), and why you can quickly adjust them. You know you’re racist when “thug” is a prominent word in your vocabulary. It’s pretty much been used to apply to anybody who happens to be young and Black. Like how it was used to justify the killing of Trayvon Martin was when he walked to a corner store in the rain in a hoodie instead of a three-piece suit. “How dare he, that nigg-oops I meant thug!” You know you’re racist when you ask, “Why isn’t there a White History Month?” History has traditionally been centered on whiteness, so you pretty much get White History Month the other eleven months of the year. If you also ask this during Women’s History Month, Hispanic Heritage Month, Asian-Pacific American Heritage Month, and so on, you probably have some deep-seated issues to work through. You know you’re racist (and sexist) when you see a Black girl who isn’t smiling 24/7 as an “Angry Black Woman.” If she’s annoyed then she’s the “Sassy Black Woman.” Or if she’s addressing social injustices then she’s the “Bit-
ter Black Woman.” Language like this is incredibly dehumanizing because, if you didn’t know, emotional human beings do have a wide-range of emotions. On top of all the issues that make these stereotypes problematic, when you use racist jargon like this, you pretty much say you don’t see Black women as human. You know you’re racist when Black people are talking about police brutality, and you interrupt with, “What about Black-onBlack crime!” First, Black-on-Black crime doesn’t exist just like Whiteon-White crime doesn’t exist. According to the FBI’s most recent statistics, 83% of white murder victims were killed by other white people, which is around the same percentage for Black people. Higher crime rates in urban communities are linked to poverty, not race. And let’s just be honest for a second: you really didn’t care about Black lives when you made that statement; you just wanted to derail the conversation. You know you’re racist when Black people are speaking in African American Vernacular English and you assume that they’re “ghetto” and uneducated. AAVE is a concrete dialect that has systems
and orders of grammar, words, and phrases just like Standard American English. If anything, Black people are required to be language experts, expected to have learned to code-switch to “proper” English from an early age. You know you’re racist when you use any of these microaggressions, such as “You’re pretty for a Black girl!” “You speak well for a Black person!” “Did you get into school here because of affirmative action?” “You’re different from other Blacks!” “I like your natural hair but I don’t think it’s appropriate for the workplace; it’s just unprofessional.” All these examples and more express how you see an individual’s Blackness as something negative, or something they should be ashamed of. You saw the color of their skin and interpreted it as inferiority; and that hardships experienced is not because racism is bad, but Black is bad. All these and more are examples of our racist ideas and ingrained Anti-Blackness, and to keep writing would be a breach of my word limit. However, to tie all this together it should ultimately be said that you know you’re racist when you deny that racism and white privilege exists. How we in-
teract with each other can help perpetuate, maintain, or dismantle current systems of oppression. And to first deny that this exists is denying my right to further equality and justice. We should identify and correct our inert prejudices, if we truly want to be better persons who in turn exist in a better nation. By the way, you know you’re racist when you read this article and thought, “If you don’t like it here, just leave!” America is still my home and I would like to be one of those people who help clean it up; you should too.
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ISSUE 17
often a road of appeasement and compromise and thus one of final surrender. We recognize that war is an ugly necessity of human society, claiming the lives of many unfortunate innocents. However, we know in our hearts that the moral evil of war lies not in war itself, but in those who perpetrate acts of war. When those seeking to destroy the sanctity of human life commit senseless acts of violence, genocide, and massacre, will we stand idly by championing non-intervention while our fellow man is slaughtered? The question that our generation must presently answer is whether we still believe there are certain principles and freedoms worth fighting for. We are blessed beyond measure with a security and prosperity that the world has never seen. Yet, in our comfort, we cannot afford to lose our compassion. George Washington, in his succinct wisdom reminded us that our “happiness and moral duty and
inseparably connected.” Without regard to ideology, religion, or politics, we know that human life is of absolute value—without exception and needless of justification. Our answer to that question must follow the old and well-established maxim that “resistance to tyranny is one of moral duty,” and this is what our well-meaning pacifist friends cannot account for. And, regardless of political alignment, we cannot deny that tyranny is taking place before our eyes. This past week ISIS burned to death 45 civilians in the town of Al-Baghdadi. 320 U.S. Marines were stationed at an airbase less than 5 miles away—where they were forced to watch these atrocities take place without intervening on behalf of the civilians because the current rules of engagement forbid them direct contact with ISIS. Is peace so dear to us that we are willing to purchase it with the blood of innocents? Certainly not. I would like to suggest this is not an
issue of left or right, but one born of moral conscience. Aristotle, and the philosophers of antiquity believed that politics and morality were inseparable. Perhaps no one knew this better than Ronald Reagan, who when faced with outlining the course of our nation, knew that there are times we must fight rather than back down. In his famous speech, A Time for Choosing, he said, “You and I have the courage to say to our enemies, ‘There is a price we will not pay.’ ‘There is a point beyond which they must not advance.’” I would suggest that we too have reached this point where we must decide upon our moral duty as a nation. We must not forget that the policies we pursue not only have a cost in tax-dollars, but a greater cost—a moral one.
objector status, and in more recent times, some Adventists have begun to stray to stray away from it. Hindus and other traditionally peaceful Eastern religions almost always declare noncombatant status based on their beliefs, if they happen to be required to join a military. Christian and Islamic faiths tend not to, perhaps because many of their wars have been fought for the purpose of spreading their religion. Recently, some young Adventists have chosen to enlist in the military on their own, without a draft necessitating it. They have felt that the powers they were fighting against were an opposition to their beliefs, and they wanted to aid in its suppression.
They also have felt that a people group was being oppressed, and that biblically, God has supported the liberation of a people who are being wrongfully oppressed. They believed that these points were worth fighting for, and that they were in accordance with biblical stances on warfare. Both of these points have been argued for and against by their churches, eventually resulting in the acceptance of their decisions, and the wholehearted support of the individual, despite their disagreement with the decision. War is not something that can be avoided, and though an individual may escape its claws for a while, one cannot do so indefinitely, as was seen with military drafts
in the past. While those are no longer, an individual who feels duty bound to serve their country can do so as a conscientious objector. That does not eliminate the Sabbath observance issue, or spiteful officers, but does rectify the problem of killing people. Any religion can claim it, but ultimately it is a personal choice for the individual involved.
standing out like a sore thumb in the center of the page is Landmesser, standing there with both arms at his side and a stone cold stare. This refusal to salute, due to his disagreement with Nazi ideals, caused him lots of unwanted trouble. He was subsequently arrested multiple times, and his wife, a Jew, was sent to a concentration camp, where she later died. August was then discharged from prison and forced to serve in a strafbattalion, which is a unit in the military where poor people and prisoners are drafted and forced to fight. They were inadequately armed and trained, and August was killed in a battle in Croatia. This man lost his wife and his
own life for standing up for his beliefs, and, rather than “being a patriot,” was seen as a traitor. God did not intervene in this story. There’s no happy ending. Yet, we still remember him, and we can still see that photo on the internet. When your country as a whole participates in something that goes against your beliefs and your god, the choice is up to you. Choose to remain temporarily safe from danger by disowning your belief system, or secure an eternal spot in His heaven by standing up for what is right, despite the consequences.
5
Ideas
Intervention: Our Moral Duty Samuel Fry | Intervention in for-
eign affairs is not a new phenomenon—rather one that has existed since the rise of the modern nation-state. States have routinely used this instrument of foreign policy to secure their own interests abroad, often at the expense of another regime. In other cases intervention is welcomed and lauded by the international community as a responsible and peace-promoting mission. Still, few actions have been such a source of fiery debate as the intervention of states in conflicts in which they form a distinct third party. Never in history, perhaps, has this issue been as polarizing as now—the variety of opinions present on when international intervention is justified span the political spectrum. Undoubtedly, intervention presents a primary and compelling debate. What is the role of morality in our individual actions, and when is intervention in foreign affairs justifiable?
There is a prevalent opinion on the rise in the United States that intervention in foreign affairs is wrong. Those who advocate the necessity of interventionism are quickly regarded as modern “War Hawks” or pejoratively associated with a right-wing nationalist ideology. This bias appears to be the result of a war-weary people, whose limited experiences with U.S. intervention have left a bitter impression. Or perhaps it’s the false narrative they are fed by liberal pundits who claim that radical extremists hate the West for its role in foreign affairs, not what it stands for. Maybe, it is the realistic fear that we simply cannot afford another war. Whatever the reasons for opposition to U.S. intervention are, they are certainly not a new or unique criticism. The U.S. has an outstanding history of isolationism, and until the end of World War II U.S. foreign policy was inherently isolationist in nature. However, the supremacy of indus-
trialism in the twentieth century quickly shattered the illusion that isolationism is a viable concept. Indeed, the world witnessed the horrors and atrocities of the Holocaust, two world wars, and countless revolutions and civil wars brought about by the end of colonialism. With so much bloodshed, it is no wonder that many Americans clamor for peace at all costs and fundamentally oppose foreign intervention. We are living in an era of heightened global consciousness, in which we are told that intervention is a form of nationalism, and that it only fuels conflicts and leads to war. We have arrived at a fork in the road, where we are increasingly told that we must make a choice, between peace and another war, and it is implied that the only acceptable and moral choice is peace. Common sense tells us that peace is not, and has never been, as simple as a single choice. History has shown us that the road to peace is
Conscientious Objection Emily Cancel | Shortly after the
birth of the Adventist church, the church faced some very difficult situations that harshly tested its stance of God before country. The Civil War eventually resulted in a draft, which was a contradiction to the firm Adventist support of Exodus 20:13, “Thou shalt not kill.” Being drafted was not something that young Adventist men could avoid, however. The purpose of their objection was not to cause conflict between the church and the government, but to adhere to their religious beliefs. An agreement was reached when the fledgling Adventist church was granted conscientious objector status. A conscientious objector is someone who cannot participate
in certain activities, such as shooting another human being, for reasons of conscience. Traditionally, conscientious objectors who are drafted have been medics, medical researchers, and in later wars, mechanics. Pre-Civil War, there was no provision in the military for people who, for religious reasons, could not enlist. Before the war, Ellen White, having previously written that Adventists should support the government insofar as it did not contradict God, (Testimonies, Vol. 1, pg. 361), published statements saying that Adventists should not join the military because observance of the Sabbath, terminating the life of another, and conflicts that may arise due to controversial orders from a supe-
rior officer would compromise the spiritual solidity of the individual involved. Unfortunately, the draft law was implemented creating the need for the conscientious objector status. Perhaps the most notable conscientious objector was Desmond Doss from World War Two, who refused to even carry a gun. The closest thing to a weapon that he carried was his medical scissors. His notability sometimes causes people to presume that only Adventists claim conscientious objector status, which is a false presumption. Any religion whose fundamental beliefs disallow combatancy may be granted conscientious objector status. Some religions are more prone to claim
Spiritual Implications of Nationalism Avery Audet | “They brought [a
coin]. And He said to them, ‘Whose likeness and inscription is this?’ And they said to Him, ‘Caesar’s.’ And Jesus said to them, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’ And they were amazed at Him” (Mark 12:16-17). We’ve all heard this verse before regarding how to abide by God’s rules and the rules of the world. But many question what to do if the nation one is residing in goes against biblical law. When is nationalism/patriotism ok, and when does it become dangerous to spiritual well-being? Jesus said to give to Caesar what is Caesar’s. Does this mean if your country makes it mandatory to
commit murder or worship a false deity, you just roll with it and ask for forgiveness from God later? What if the society you become a part of takes part in ritual human sacrifice? Do you pull an Abraham and go with it until God himself stops you at the last minute? Two biblical stories come to mind that address this very problem. Both are from Daniel. Surely you all know the story of Shadrach, Meshach, and Abednego: three men who refused to bow to a golden statue of their king. They felt it went against their beliefs and the teachings of the Bible. But Nebuchadnezzar proclaimed that it was a mandatory action, and lawbreakers who defy him would be
punished under the law. The three men were thrown into a scorching hot furnace, but miraculously survived, due to some divine intervention. Again, in Daniel, we see the story of Daniel himself, who was living in Babylon under King Darius. Through some sneaky manipulating by some officials with ill intent, Darius decreed that for thirty days everyone in the kingdom could pray to no other god or man, only to him. Daniel was a law-abiding citizen, but knew this was blatantly against the teachings of his god. He continued to pray to God, and was caught in the act, and sentenced to be thrown into a den of lions. However, he survived due
to, once again, divine intervention, for choosing to follow God’s word over the temporary laws of a pagan nation. There’s a story of our recent past that I am reminded of as well. The setting is Nazi Germany, right before World War II. A man named August Landmesser is made famous through a black and white photo that circulates throughout Europe and the rest of the world. He worked at a shipyard in Hamburg, Germany. They had just completed the construction of a navy vessel called the Horst Wessel. At the launching, all of the workers were photographed from above, performing the famous Nazi salute at the departing vessel. But clearly
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THE STUDENT MOVEMENT
Pulse
Featured Athlete: Sten Daniel Andersen Name: Sten Daniel Andersen Class: Pre-Graduate Major: Pre-Med From: Oslo, Norway Interview by: Tim McLean Tim McGuire Pulse Editor
How long have you been lifting?
What is your lifting routine?
It changes often. Right now I am trying something new with my compound movements (multi-joint movements), doing one set of 20 so I can really exert myself and feel like I am working out.
Since I was 16 years old. What is your weightlifting class?
220+ How often do you lift? It varies slightly, since I am doing pre-med I only have time for 3 days a week for weights, I do other exercise through class or swimming in the pool, or running when the weather is nice. Where do you work out?
Meier Gym.
What are some of the special preparations that you made for this competition?
The only thing special I did (since I only had 3 weeks to prepare), I would finish my workout where I finished my sets with fewer reps with high weights to get used to lifting the higher amount of weight. What are some of the biggest challenges a weightlifter faces?
You are always going to have problems with letting go. And when you
get injured it makes letting go. If you are not lifting it is hard to start. When you are in a routine it is very hard to stop, even if your body tells you to stop. I have been struggling with a shoulder injury for close to a year. My shoulder has never been the same. Injuries can be good, though, because they can help you understand your view and give you a broader view of how to improve yourself.
How do you overcome those challenges?
The same way you manage your classes, you study hard, you study how to get through your injuries, study how others have gotten over those injuries, learning to listen to your body, and it is a culmination of everything.
Does working out help you in in ways that someone would not normally think of?
Lastly, do you have any advice for those who are interested in beginning to work out?
It definitely helps your pulse get elevated and help you burn calories, and it helps your muscle mass and you burn a lot of fat. You feel like you accomplish something and you write down your progress; it makes you feel better about yourself.
You have to be a student of the game. If you don’t want to invest time in learning about it, you are going to look foolish and end up hurting yourself. Come in with a mindset of being very humble. The more I learn the more I feel I need to learn more. My exercise science degree has helped me learn all of these qualities.
Has working out brought you closer in your relationship with God?
It definitely could help a Christian get closer with God. It is healthy and it helps out in the Bible verse that talks about how “your body is a temple of God.” There is also a great fellowship in the gym.
Caribbean Nations Club Social The Caribbean Nations Club (CNC) is an organization based at the Andrews University campus that aims to to facilitate the education, empowerment, and enjoyment of Caribbean culture on campus. On February 28, 2015, at Burman Hall, CNC will celebrate the history and culture of the Caribbean together! Come play games, win prizes, socialize and listen to conscious, uplifting Calypso music, and taste some awesome Caribbean food! Admission will be free for all! Food for members will be free and nonmembers will be charged $2 per plate. Door’s open at 8pm! Be sure to like the Caribbean Nations Club Facebook page for updates and events!
PHOTOS BY RICHARD ULANGCA
WED 02.25.15
VOLUME 99
ISSUE 17
7
Pulse
Mens Cardinals Season Review
Womens Cardinals Season Review
Evan Rorie | The Men’s Cardinal
Justin Walker | The Lady Cardi-
Basketball team wrapped up their season this past Thursday, February 19, ending their season with a 9-15 record. Looking back on the Cardinals’ journey this season, we have seen a lot of improvement from the team. It was established in the beginning of the season that the team will have to have to rebuild their team chemistry and also become well acquainted with the system that Coach Pallas has set for them. The team showed major improvements in both of those areas, playing solid team basketball on both ends of the floor, and also playing more consistently and confidently. The second half
of the season really showed their progress as they held a six game winning streak. They were also undefeated at home from January to February. Most of the team will be returning next year to continue their run at having a better season in 20152016. Having a team filled with sophomores and juniors will allow the team to build their team chemistry up for the next two seasons with the majority of the team still playing together. Led by Captain Robert Moon and Co-Captain Colby Maier, we have a lot to look forward to next season from this newly polished and matured basketball team.
nals finished off their basketball season Sunday afternoon with a 67-23 loss against the Silver Lake College Lakers, dropping their record to a disappointing 0-21. Despite the rough season, the Lady Cardinals never gave up and continued to fight even when it didn’t show up in the W/L column. The women can hold their heads up high knowing that even though the season didn’t go as many had hoped they still found the strength to see it through the end which
can serve as a lesson both on and off the court going forward. With Senior Mindy McLarty and Gradstudent Lindsey Pratt playing their last game, the Lady Cardinals will look to recruit some new blood to go along with the four soon-to-be seniors for next year.
Final Home Game Justin Walker | The Andrews Uni-
versity Cardinals Men’s basketball team finished their last home game with an impressive 90-62 victory over Kuyper College last week Tuesday. The Cardinals improved their record to 9-14 and extended their winning streak to 6. Despite the low attendance to the game, the Cardinals were pumped and ready to play their last game in home territory. The Cardinals made the first basket and took a 19 point lead into halftime. After halftime the Cardinals kept their foot on gas, not allow-
ing Kuyper College any hope of a comeback. The lead continued to grow and the Cardinals even added a few dunks to get the crowd going. In end, despite the crowds’ displeasure, the Cardinals wisely and respectfully held onto the ball instead of scoring one more time to get a thirty piece, happily taking a 28-point victory.
Results: Men’s Basketball: February 12th, 2015 Cardinals - 75 Grace Bible - 53 February 17th, 2015 Cardinals - 90 Kuyper College - 62 February 19th, 2015 Cardinals - 50 IU Northwest - 51 Women’s Basketball February 17th, 2015 Cardinals - 46 Kuyper College - 54 February 19th, 2015 Cardinals - 15 IU Northwest - 78 February 22nd, 2015 Cardinals - 23 Silver Lake - 67
Dealing with Stressful Situations Bethany Morrison | Have any of
PHOTOS BY SCOTT MONCRIEFF
you ever mentally prepared yourself for a stressful event?—such as confronting a friend or getting into a fight with your significant other. Do you ever envision and hope that the situation would just disappear? Or maybe your logic changes toward the steps that you should take to make it all go away? How we handle our stress before it happens could affect how we feel the next day. A lot of us tend to daydream about how to mend our problems and it usually results in feeling even worse than before. We tend to heavily think about why the situation is happening and we think about the stride necessary to
reach the result. Apart from that we dwell on the matter without making improvement. Daydreaming that the problem will miraculously disappear and somehow fix itself, will never help anyone. People’s coping behaviors change throughout the day, based on the situation they’re handling. There are better ways and strategies that we can individually find for ourselves. Always remember that the more we grasp what’s happening, the better we’ll be able to help ourselves and other people with the aggravation that comes into our lives.
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THE STUDENT MOVEMENT
Humans
Dakota Hall Humans Editor
Guette Me a Baguette!
The Philosopher’s Corner
Interviewed by: Avery Audet
Isabel Stafford | Philip Goymer,
I heard rumors that there were baguettes being delivered on campus by NSBE (National Society of Black Engineers). I was completely unaware this was going on, so I set out to find someone who knew something about it. Keddy Emmanuel, from Saint Lucia, is the person I was looking for to fill me in on what has been happening regarding the transporting of sandwiches. Keddy is a senior here at Andrews, currently majoring in Mechanical Engineering and Mathematical Studies. How long have you been delivering baguettes?
We started last semester, but a lot of people hadn’t heard about it so we weren’t getting much business. This semester we got a little more aggressive with marketing and we put some signs up around campus and so on. We started getting more calls, but I began to realize that we were operating at a loss. Where’d you get this idea?
The idea itself is not mine originally. My club, the National Society for Black Engineers, is going to a convention in March in California, and we’ve been trying really hard all this year to raise funds for that. I was just brainstorming with my members and one of them, Timothy Iuliano, was like, “Why don’t you guys deliver baguettes?” and I was like, “That’s a great idea!” So I followed up and I met with my team, we spoke about it, began to
iron things out and figure out how it could be done. Has it been going well?
Well, currently we’ve temporarily shut down, simply because there are certain logistics we need to work out. Up until last Sunday, we were up and running. The main reason we’ve shut down momentarily is because it wasn’t profitable enough because our prices were too low. We plan on being up and running next year, in the fall. How does one order a baguette?
The previous arrangement was that someone orders via Facebook, we get the order, come to the person’s location and process their payment. We used to take cards until Student Life told us we couldn’t. Then we go order the food, and then deliver it back to the person by car.
originally from Paradise, California, is a fifth-year senior studying psychology and landscape design at Andrews. He has a lifelong interest in philosophy and in debating the truth about life, and, as a result, he and his friend Jeremy Ferch started a club for that purpose. What sparked the beginning of the philosophy club?
My friend Jeremy and I liked to have a lot of armchair philosophy discussions, and we thought it would be great if we could bring more people into the chat room, because he and I agree on so many things that we thought it would be nice to introduce some controversy. So we thought we could create a group and see where it went from there. He actually started the group, but I’ve been managing it for a while.
ner” program is the latest step the Center for Intensive English Programs has taken to help English as a Second Language (ESL) students to succeed on campus. The program seeks to partner English learning students with native or fluent speakers who engage them in practicing the language outside of the classroom. The program is also designed to facilitate a rela-
We usually talk about morality and debates about consciousness, free will, even about popular technological topics like artificial intelligence, whether it’s a possibility and what are the ethics of that. We have a lot of ethical discussions about how to live a good life and whether it’s possible to do that without religion or God. Morality without God?
My idea for morality without God, which I think is certainly possible, is a model for a pseudo-objective basis for morality, which is basically that an instinct found in all life is to continue living. We naturally avoid pain, we naturally seek pleasure, and I think that morality evolves out of our genetics. We are primed by how evolution has made us to seek that which is in our interests and in the interest of those
Are there moments you regret doing this, like when it’s super cold and snowy?
There were some crazy times but right after those orders, I would make sure to let the page know that we were shut down for the day. [laughs]
Conversation Partners Sam Fry | The “Conversation Part-
What does the group usually talk about?
closest to us. So from there you have pseudo-morality. Do you have a sort of personal manifesto?
I think that the purpose of anyone’s life, if you are to live in a sustainable way, is the appreciation, participation in, and creation of beauty. I think as long as people are engaging in things that are harmonious, that are things that contribute to beauty, and are expressions of a self-actualized self, I think that’s a sustainable way to live. What are the personal values you’ve arrived at?
I value love, compassion, mercy, learning, and I think you must always challenge yourself. I don’t compare myself to other people, I compare myself to myself. I must always be better than my previous self. I think that any path of knowledge or truth that doesn’t lead to love and valuing others in a higher way is not a complete truth. I think that there is knowledge that not everyone is ready to have, and I think that we live in an absurd world, and some people if they’re given too much truth at once will dive into nihilism. As a responsible intellectual, or at least as someone who enjoys thinking about truth, I think it’s part of our responsibility to train our immune systems to handle higher dosages of truth, so we can still react with optimism in the face of a truth that would send a weaker person into nihilism.
PHOTOS BY JOSHUA MYERS
tionship between fluent English speakers and students from other countries. Initially, both parties are required to fill out a short questionnaire. Amanda Meseraull, the Conversation Partner Coordinator, is in charge of matching applicants. Of the process she says, “I look at each application and try to match the participants based on interests and availability, as well
PHOTOS BY JOELLE ARNER
as any preferences they have indicated. I also take age and gender into account. Once I have matched a student with a volunteer, I send each one an e-mail giving the name and contact information of the partner.” The volunteer is then urged to initiate contact with their partner and schedule times to meet. The program guidelines suggest that both parties meet for a minimum of two hours a week, where they are to practice speaking and listening skills in a setting that is comfortable for them. While some activities are suggested, participants have the freedom to converse freely, and choose what they do. Jessica Jia, from Xian, China, is studying at Andrews University for her first year and a participant in the Conversation Partner program. She highlights the advantages of the program outside of learning English: “My partner is Kayla
Parker. We meet on Sunday, during lunchtime with her friends. We sit down at a table and eat, and look for a topic to talk about. I like it. I meet different people, and sometimes I can meet a new friend. Also, she asked me to her Bible study on Sundays.” Amanda Meseraull’s vision for the Conversation Partners program includes opening it up to students in other departments. She describes, “My vision for this program is that it will be open to any ESL student wanting to practice English, whether he or she is in our department or not. I also desire for the program to become more known on campus and in the community. Right now there are a few classes and departments that use it as an option for service credit. I would like to see more departments and classes make it an option for their students to use. I would also like to see the community become more involved in
it. I believe that this is a beautiful program, not only because of the academic benefits for each participant, but for building relationships as well. I want the people on campus and in our community to have the opportunity to experience this.” While the Conversation Partners program is well-established and making a difference on our campus, there is a need for more volunteers. The program has around 25-30 ESL students participating, 8-10 of whom need a partner. Anyone who would like to volunteer is encouraged to fill out an application and become a Conversation Partner, and to enjoy the opportunity to meet someone new and share in a language learning journey. Applications are located at the CIEP office on the second floor of Nethery Hall.
WED 02.25.15
VOLUME 99
ISSUE 17
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Humans
The Millennial Generation and the Adventist Church Scott Moncrieff | Millennials
are eclectic, pluralistic, and don’t like labels. “Eclectic, pluralistic, and don’t like labels” are themselves labels, but that paradox inherent in the task did not prevent the Michiana Adventist Forum discussion of Saturday, February 21— “The Millennial Generation and the Adventist Church”—from going forward. Part of our expected national consciousness these days is a label for each generation, from “Silent” (1928-1945) to “Baby Boomer” (1946-1964) to “Gen Xer” (19651980) to “Millennial” (1981-)1 to “Generation Z” or “The Plurals,” depending on your label-maker. But before presenting ideas from the panel about particular characteristics of Millennials, it should be noted that defining a generation’s profile can obscure the fact that all these generations share many things in common—ex. they’re human beings, interested in community, love and friendship, security, personal growth and development. A few indicators about Millennials *The term is used to refer to young persons in Western developed countries
*They are the children of Baby Boomers and early Gen Xers *They are aged 12 to 33 this year *First generation of digital natives *9/11 is the most important historical event of their lifetimes *They are the most racially diverse and racially tolerant generation so far, and also tend to be liberal on same-sex marriage and families, and immigration *The most educated generation in history *They are very individualistic in dress, musical preferences, and other ways Panel Moderator Meredith Jones Gray, Chair of the Department of English, who has used a “Millennials” focus for her English 215 classes for the last two years. Nancy Carbonell, Coordinator, Clinical Mental Health Counseling Program, and Associate Professor in Graduate Psychology and Counseling, Andrews University. Jan Age Sigvartsen, Adjunct Professor of Old Testament, SDA Theological Seminary, and Co-Author of Beyond Beliefs I.
Leanne Sigvartsen, Researcher, Project Manager and Co-Author of Beyond Beliefs I, and author of Religious Verbal Fluidity: What Nice Christian Folk REALLY Think... Alisa Williams, Annual Giving Coordinator, Office of Development, Andrews University, and Spectrum’s Spirituality Editor, and a Millennial. Curtis Vanderwaal, Chair, Department of Social Work. Note: There has been an attempt to present quotations that can somewhat stand alone, or with minimal context, given in brackets. This is not a transcription of the 90 minute meeting, and there are gaps of edited out content between the responses below. CV: I think there’s a great interest in the Millennial generation in being authentic. That means authenticity in music, in personal relationships. . . . This is a generation that is incredibly eclectic in terms of its musical tastes, in part because they no longer purchase music like we used to do. They just find it, and it’s on the Internet, so
by Scott Moncrieff Faculty Advisor
it’s available. . . . They love various styles of music, it doesn’t matter if it’s bluegrass, if it’s classical or if it’s gospel, or if it’s hip-hop, what they want is authenticity in their musical styles. And the other thing I’ve noticed in my own kids’ lives is community. A very strong interest in relationships and friendships and networks, and part of that is evident by the use of social media to stay connected with everyone at all times. AW: [In response to a question about how Millennials feel about the church]: There’s an interesting juxtaposition for Millennial Adventists, because we are far more liberal than Adventists from other generations, but when it comes to Millennials that are in the rest of the world, we’re much more conservative, so we’re in this interesting no-man’s land for our beliefs. NC: It’s very important for Millennials to be “a part of.” It’s amazing to me how the advertising world has really picked up on this. Lay’s potato chips sent out a message saying “invent your own flavors,” we’ll put them in and see if it works, and a lot of people responded to that. A few years back
my son gave me a pair of Converse tennis shoes for my birthday, and he literally picked the color of each part of the shoe, the shoelace. That kind of interaction, that show of “we’re interested in hearing from the people out there,” is very key, and I think has implications for us as a church as well. AW: We’re a generation that has all the information we need at our fingertips already. Whether it comes to Lays Potato Chips or any other corporation out there we can Tweet at them, we can post on their Facebook page if we’re happy or not happy, we have these (it feels like) direct relationships with authority figures, whether in the advertising world, or actors and actresses. We’re reaching out and we’re having conversations with those people. And a lot of times when it comes to the church, we’re very disconnected from the church leaders, and we feel like they don’t want to hear from us, they don’t think we have anything worth saying, yet we have these very authentic conversations with the rest of the world. JSV: [talking about how Millennials relate to the 28 Fundamental
beliefs, as detailed in the book Beyond Beliefs 1]: The most popular belief is the Sabbath. . . . The emphasis was “this is a day you can take off guilt free.” It has something to do with where you are in life. If you are busy studying and all, yes, it is good to have a day off where you can relax without feeling bad about it. LSV: It was interesting with Vegetarianism . . . stewardship of the earth was very important to [Millennials]. When we sell vegetarianism to this group, it might not be the best thing to say “hey, you could be healthy if you are vegetarian.” Social consciousness about what happened to that animal before it arrived on your plate, that seems to resonate more with the sample that we looked at, rather than a health perspective. AW: As Leanne said, [Millennials] have a pretty positive view of the 28 fundamental beliefs, when we know what they are. But when it comes to how the church relates to people on a day to day basis, I think that’s where Millennials start to have trouble, and really take issue with how the church treats people—which has little or nothing to do with the 28 Fundamental Beliefs. JSV: [When asked about what they don’t like about the church, Millennials say] it’s too judgmental. . . . They liked that we have standards, but when it comes to being told how to live these standards out it becomes a different issue. We have to leave it up to the Millennials themselves to decide what they will do with these principles. Mercedes McLean [Junior Religion, English, and History major]: Our generation is very skeptical about one-way looking. We are much more interested in discussion than a narrow truth. What our generation really wants is more discussion. 1 These labels and years are used by the PEW Research Center. Other definitions vary.
PHOTO BY SCOTT MONCRIEFF
10
THE STUDENT MOVEMENT
Arts & Entertainment
Glory Render: A Vespers in Music and Poetry Alejandra Castillo | There is noth-
Shanelle Kim Arts & Entertainment Editor
ing quite like the sudden dimming of lights in a concert hall to command the attention of a large group of people. Last Friday evening, February 20, 2015, around a hundred students, faculty, and others gathered at the Howard Performing Arts Center to participate in Glory Render: A Vespers in Music and Poetry, organized jointly by the Music and English Departments. As people trickled in, the participants—musicians and readers alike— took their places along the sides of the fully lit hall. Then the lights dimmed, and the conversation fell from murmurs to absolute silence. A feeling of expectation prevailed. The evening consisted of readings by English and Communication students intertwined with performances by duos and quartets of musicians. For a program titled “Glory Render,” the HPAC was solemnly silent that evening. As written in the program, participants were requested to “create and preserve quiet and reflective
spaces in our vespers by withholding applause.” As the evening progressed it often seemed difficult to withhold applause after powerful readings like Patrick Knighton’s rendering of Lucy Shaw’s poem, “He Who Would Be Great Among You,” or Pablo Sanchez’s exquisite interpretation of “Poème” (Ernest Chausson, 1896). Nevertheless, there were opportunities for the audience to participate in rendering praise through hymn singing, led out by David Ortiz and Kathe Burghardt. When the vespers came to a close, Beverly Matiko, the program coordinator, read the benediction titled “Sabbath Eve” by Henry M. Mayer. Professor Matiko’s meditative reading finally helped me understand the purpose for why applause was banned at the program. As I sat through the pauses in between music and reading I realized that the intention of the evocative performances was to usher the audience into a state of mind which most effectively acknowledges God’s glory: reverent silence. PHOTO FROM BRIAN TAGALOG
Whisk Review: Woochi Japanese Fusion & Bar Reviewed by: Shanelle Kim 123 West Washington Street South Bend, IN 46601 (574) 289-2222 Notjustsushi.com I’ve been to Woochi Japanese Fusion & Bar twice now, and I’ve had an enjoyable experience both times. The restaurant is nestled in the heart of downtown South Bend, near other local favorites, such as Le Peep and Fiddler’s Hearth. Vibe: With its cool, colorful lighting and modern furniture, Woochi Japanese Fusion establishes itself as a hip downtown restaurant. Its comfortable seating, tasteful food presentation, and charming tableware also help the restaurant live up to its claim to “High Scale Japanese Restaurant.” Student Friendly: Woochi Japanese Fusion seems to be targeting adults in their twenties and thirties. Their menu items can be pricey, and there are other, more affordable restaurants in the area (such as the aforementioned Le Peep).
Japanese cuisine, there are quite a variety of menu items available— such as Singapore Rice Noodle, Thai Tom Yum Soup, etc. They also offer “Asian Fusion Entrees,” such as the familiar (with a twist!) General Tso’s Chicken and Mongolian Beef. The sushi, which is Woochi Japanese Fusion’s foremost cuisine, is mostly fresh. For vegetarians, vegans, and glutenfree diners, the restaurant offers a wide range of available items, such as fried rice, yaki soba, and MaPo Tofu. Service: Waiters are attentive and food comes out pretty quickly. Price: Appetizers are $7-$8 on average, and entrees are usually $12-$15 dollars, with the most expensive item on the menu at $30. Sushi is particularly pricey here, usually about $6 for two pieces of nigiri and special sushi rolls (usually around 8 pieces) at around $15$20. Score: 4 of 5 Whisks
Menu: Though, as the name suggests, the restaurant offers mostly PHOTO FROM WWW.NOTJUSTSUSHI.COM
WED 02.25.15
VOLUME 99
ISSUE 17
that Arquette is ignorant of history, and that she was appalled by the speech. Dash went on to credit the actress with taking away “the glamour, the elegance, the class” of the Oscars, and her anchor colleagues were in full support. All of them then went on to blame the liberal nature of Hollywood for American Sniper’s loss. I guess some would rather have accomplished actors like Arquette say “thanks” and sit down. Arquette was not the only winner to take advantage of their platform for a greater good. The Best Actor in a Supporting Role award was given to J. K. Simmons for Whiplash. Simmons played the part of a jazz band conductor with massive expectations of his students, and a temper bigger than the silver screen. He called for a bit of gratitude from the youth watching, and urged them to call their parents: “Call them. Don’t text. Don’t e-mail. Call them on the phone and thank them, and listen to them for as long as they want to talk to you.” He looked towards heaven and thanked his own parents, creating a huge contrast between his apparent personality and that of his brutal character, which he performed so convincingly that it will be hard to separate from him in my mind. The theme of social causes continued with the presentation of Actor in a Leading Role and Actress in a Leading Role, which went to Eddie Redmayne for The Theory
of Everything, and Julianne Moore for Still Alice. The subjects of these films wrestle with ALS and Alzheimer’s Disease, and both winners dedicated their awards to those who have suffered from these conditions. The most esteemed award every year is Best Picture, and this year the eight nominees were so staggeringly good that predictions were all over the field. In the end, it was Birdman that won out over favorites like The Imitation Game, Boyhood, and the hilarious and beautiful Grand Budapest Hotel. Birdman tells the story of an actor (Michael Keaton) on the tail end of his career trying to transition from starring in superhero blockbusters to acting in a stage drama. The surrealist elements paired with dizzying cinematography and career defining performances made this film 100% deserving of this award, and one of my new favorites. Though the 87th year of the Academy Awards has been one of the best in my lifetime, they don’t always hit the nail on the head. This year marks the 30th anniversary of one of America’s most treasured movies. The Breakfast Club has been praised time and time again for its screenplay, score, and performances, but back in 1985, neither the Academy Awards, nor any other major entertainment ceremony, paid any attention. What most people would say is John Hughes’ best work slipped by most of Hollywood’s spotlight. So while
the movies recognized this year are some of the best in our time, I’m also keeping a lookout for the greats that may never win gold.
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Arts & Entertainment
And the Little Gold Man Goes To… Demetri Kirchberg | IFor many,
PHOTO FROM WWW.CDN2.HUBSPOT.NET
this time of the year is a slump. The space after the warmth of the holidays, and before April showers bring May flowers, seems a white void for those who crave spring. But for those of us whose consciences are frequently turned towards the arts, this is “award season,” and we’ve been predicting, watching, and bickering over those we think just should have won. This weekend held arguably the most significant of these ceremonies, the 87th Academy Awards, The Oscars, where the the film industry’s biggest names gather to bolster egos, look unreasonably beautiful, and give credit to great achievements. In the aftermath of that Sunday evening, the biggest story circulating on social media and news outlets is Patricia Arquette’s acceptance speech for her role in Boyhood, which became a call to action. After reading off her list of thank yous, Arquette called out a long time struggle of the industry, and declared that “it’s our [women’s] time to have wage equality once and for all.” This immediate response from the audience was fiercely positive, even spawning viral GIFs of Meryl Streep, who lost in this category, on the edge of her seat, cheering with hands raised. Though most would assume that this would only garner good reactions for its bravery and beneficial nature, Fox News contributor Stacey Dash said on Fox & Friends
A Mammoth and More at the Andrews Natural History Museum Fonda Mwangi | The Museum of
Natural History, established by the Biology department in 1960, offers a wide display of exhibits, and this past Saturday afternoon, February 21, 2015, the museum was open to the general public. When you first enter the museum, you immediately notice a huge mammoth skeleton. The Prillwitz Mammoth is the most complete skeleton of a woolly mammoth in Michigan. The mammoth was excavated in 1962 near Eau Claire, Michigan with the help of Andrews University Biology students in recovery of the bones. The bones were found on Wesley Prillwitz Farm and by the request of Mr. Prillwitz, the skeleton was returned from University of Michigan to be on permanent display at Andrews University. In 1974, Biology students and staff placed the mammoth at Andrews.
Among the many artifacts in the museum, I found one particularly interesting: an Incan skull. Incas are South American Indians who ruled an extensive part of South America before the Spanish Conquest. The Incas left no written records because most of their history was passed by oral traditions. It was fascinating to look back to the past through something as simple as skull, reminding me that regardless of the time period we are all made up in the same way. The museum also contains 30,000 marine shells which are very interesting to look at. I probably saw more variety of shells than I have ever seen before. Some of the shells were collected through donations, along with the 1,600 birds, 1,400 mammals, and the several hundred butterflies and insects. I am not a fan of insects, so a lot of them
were hard to look at. However, the butterflies were my favorite and were very beautiful and certainly unique. Also included in the museum are 5,000 botanical specimens (If you are fan of plants you are sure to enjoy this). Andrews Natural History Museum is visited by hundreds annually and is definitely something you do not want to miss while here at Andrews University. The museum is located in the lower level of Price Hall and I encourage you to seek an opportunity and check it out.
DANIELA BARRETO PLAYS VIOLIN FOR THE YOUNG ARTIST CONCERTC
PHOTO BY BRANDON INJETY
THE STUDENT MOVEMENT
The Last Word
Modesty Exposed
Melodie Roschman Editor-in-Chief
When I was 14 or 15, my mom innocently (and optimistically) bought me a book called Dateable. A manual for Christian teenagers about to embrace their romantic prospects, it featured a picture of two interlaced hands on the cover, and was filled with doodles, scribbles, and the kind of lingo that seemed cool in 2003. The actual contents, however, were much more sinister. Split into “guys” and “girls” chapters, the book contained chapters claiming that, for example, men only did nice things in hope of getting sex in return, or that all teenage relationships should be approached with the assumption that they won’t last. One chapter, however, was especially damaging. Entitled “If What You’re Showing Ain’t On the Menu, Keep It Covered Up” it invited the reader to imagine that they were wearing a police officer costume in public and then acted insulted when someone reported a crime to them. “Oh, I’m not a cop,” the reader would reply. “I just dress this way.” The correlation was obvious, the author wrote. It is equally problematic to claim that “I’m not EZ, I just dress that way.” (I wish I was joking about that spelling). The book’s message was simple: if a woman doesn’t want men to think she’s sexually available, she should cover up the parts of her body that they find sexy. This message is deeply, deeply problematic for several reasons that I was reminded of recently on Facebook. As a joke, a friend posted an article on my wall about a woman who recently gave up wearing leggings and yoga pants because her husband said they were highly attractive and she was concerned about leading men astray. When I started seeing this article appearing on my newsfeed unironically, however, I realized that not everyone was as bothered by this attitude as I was. The truth is that when we hear
admonitions to “keep it covered up” and “not lead men astray” enough, it can be easy to internalize them. While these attitudes— heretofore dubbed “modesty culture”—may seem noble at first, they are actually intensely damaging for four major reasons. First of all, this attitude holds women responsible for men’s sexual thoughts and actions. It absolves men of agency and puts an impossible burden on women to figure out what is or is not “too attractive.” Not only is this entirely unfair, and accompanied by the
tents of fabric, because collarbones, hands, lips, feet, and hair have all been called “sexy” by some. Secondly, it bothers me that we hold men and women to such a double standard when it comes to dress. How many times have you heard someone say that “men are visual creatures” while women are more emotional? The truth is that both men and women experience attraction and sexual desire—and this is neither shameful nor obscene. In a recent satirical blog entry, “When Suits Become
“The book’s message was simple: if a woman doesn’t want men to think she’s sexually available, she should cover up the parts of her body that they find sexy.” implicit assumption that women dress for men instead of for themselves—it also ignores the arbitrary and socially constructed nature of standards of modesty. In the Victorian era, dresses revealed cleavage but ankles were considered scandalous. In Ancient Egypt, wearing sheer clothing was a sign of wealth, not a fashion statement. In many cultures today, women are still commanded to cover their hair. If we compel women to cover anything that could be sexualized, they will end up in impermeable
a Stumbling Block,” blogger L.P. begs Christian men to stop wearing suits because they look too handsome. Accompanying her words with an abundance of photographs of celebrities in perfectly cut suits, she complains, “When you choose to exist in public looking well-groomed and sharp, you are basically extending an invitation for me to lust after you.“ Not only is she calling attention to the idea that attractiveness is equivalent to enticement, she is also acknowledging that men can be just
THE STUDENT MOVEMENT STAFF
as attractive as women. Third, modesty culture is demeaning to men. By implying that men are little more than ambulatory sex drives, unable to see women as anything other sexual objects, we demean them. This attitude implies that men all see women as things instead of people, that they are controlled by their hormones, impulses, and genitalia. Fourth, and most terrifying, modesty culture leads directly to rape culture. To imply that if a woman shouldn’t be surprised if she’s treated as “EZ” because of the way she’s dressed, to imply that men’s actions are the result of women’s clothing choices, leads directly to the idea that “she was asking for it.” Why is that, when a rape or sexual harassment victim comes forward, people so often ask what she was wearing? Let me make one thing very clear: rape and sexual harassment are always 100% the perpetrator’s fault. No one ever deserves to be raped or sexually exploited, whether they’re wearing a burqa, sweatpants, or nothing at all. To use clothing as an excuse for sexual violence is to excuse a criminal and blame the victim, and it is despicable. Rape was invented long before the miniskirt. I am not writing this to condemn your personal choices in how you dress; if you feel most comfortable when your clothes are a certain style or length or cut, that is entirely your own decision and you should not be ashamed of it. When we perpetuate these toxic standards of “modesty,” however, we draw attention away from the true Christian modesty of humility and selflessness. Instead, we create a culture that demeans men, objectifies women, and creates impossible standards in attempt to shame and control. Is that really the Body of Christ that we want the world to see?
Chapel Evacuated Due to Fire March 1, 1995 Karon Powell | Tuesday morn-
Hindsight
ing’s chapel service came to an abrupt halt after Patrick Morrison, Campus Ministries chaplain, announced the building was to be evacuated due to smoke and fumes found in the men’s bathroom. The Berrien Springs and Oronoko Township fire department ordered all students out of the building. Fire department chief Bruce Stover commented that a fire had been found in the bathroom. Apparently the suspect or suspects had stuffed toilet paper in the sink then set fire to it. Stover said, “There aren’t too many things that burn naturally in a men’s bathroom.” The fire quick-
ly spread up the walls and onto a soap dispenser by the sink. Appy Niyo-benggon of Student Services stated that she smelled smoke, but no action was taken until a student who had gone downstairs to the restroom reported that he saw smoke. At this point Campus Safety captain Kevin Penrod was notified. He directed Fritz Campbell, the head usher, to pull a fire alarm to alert the students but one could not be found. As a result an evacuation announcement had to be made. John Zuberbuhler, a chapel usher, said that the police had been in PMC before the beginning of cha-
pel services that morning. He also said that Berrien Springs police officers and Campbell coordinated the evacuation. “Students were extremely calm during the whole process,” said Kirsten Jarnes, a junior communication major. Zuberbuhler agreed with Jarnes that the evacuation process did proceed smoothly; however, he said, “People were insensitive to what was happening. They just thought it was cool that there was a fire during chapel.” The fire has been classified as arson and the case has been turned over to the Michigan State Police. After the evacuation, the church
was ventilated of smoke. The Student Movement has confirmed with Plant Services that Pioneer Memorial Church does not have smoke detectors or fire alarms. According to Plant Services, when PMC was built, these items were not required and still are not unless the church is renovated. Damage by the fire was limited to the downstairs men’s restroom. The police do have a suspect and the incident remains under investigation.
Melodie Roschman Editor-in-Chief Givan Hinds News Editor Erik Vyhmeister Ideas Editor Tim McGuire Pulse Editor Dakota Hall Humans Editor Shanelle Kim Arts & Entertainment Editor Joelle Arner Photo Editor WayAnne Watson Copy Editor Bennett Shelley Copy Editor Amy Beisiegel Layout Editor Dori Moore Multimedia Manager Scott Moncrieff Faculty Advisor
Letters to the editor can be submitted to smeditor@andrews.edu All letters subject to publication. The Student Movement is the official student newspaper of Andrews University. Opinions expressed in the Student Movement are those of the authors and do not necessarily reflect the opinions of the editors, Andrews University or the Seventhday Adventist church.
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