Spring 2017 by The Point Magazine

ISSUE 2

SPRING 2017

THE POINT

VOL. 13

LETTER FROM THE EDITOR

y social identity began to form when I was eight years old. Mrs. Corey’s third grade class performed a musical entitled “I Need a Vacation!” and I was cast in three entirely

While reading this issue, I hope that you can put yourself in these people’s shoes. I hope you can understand that they are represented through their modes of expression, but they are also so

nervous?” my mom asked incredulously as she applied lip gloss and sparkly blue eyeshadow to my face. “No,” I replied without hesitation. “I’m just excited.”

someone is a makeup artist, a journalist or a single mother, they are complex people who are so much more than what they appear to be.

That was the beginning of a decade of hair, makeup, dress rehearsals and cast parties. I fell in love with the world of theatre. By age 17, I danced to ‘60’s music in Bye Bye Birdie; I played the Egyptian princess, Amneris, in Aida; and I was attacked by squirrels as Veruca Salt in Charlie and the Chocolate Factory. By the time high school graduation rolled around, I had performed in over a dozen shows. I was even voted “Most Likely to Be On Broadway” by my senior class. By

Despite this, however, I decided to end my theatre career after graduating high school. As much as I embraced my social identity and all it meant to me, there were times when I truly despised it. I longed to be rid of the label that had been placed on me in high school and wished for the ability to express myself outside of theatre. I wanted people to get to know me for who I was, not just for what I did. Because of this, I pushed forward and started my life at Biola, fearful that if I shared about my love for performing, I would be branded as a theatre kid for the rest of my life.

Yes, I am a theatre kid. I admit it. But I am also an only child from an immigrant family, a writer, and a musician. I am a friend, an athlete and a creative. Most importantly, I am still learning about how I look at the world and how I want the world to look at me. I am beginning to look past labels and assumptions, and I hope you, too, can do the same.

TABLE OF CONTENTS 3

STORYTELLING THROUGH SKIN Ta t t o o s g i v e a n e w m e a n i n g t o b o d y l a n g u a g e

IT’S YOUR RIGHT Knowing when to speak up and how to be heard

(I LOVE YOU) Expressing affection in Asian American culture

MARKED AS ABSENT Addressing the rising numbers of homeless youth

ANGELENE WONG

Editor-in-Chief

CAUSE FOR CONCERN Addressing Christian slacktivism

FACING OUR FOUNDATION Makeup and gender roles

older, I began to realize that I tended to judge people by the way they appeared to me rather than looking at a deeper level. I used the same judgmental tactic others used on me. I soon realized people will continue to see me as only a label if I do the same for them. These surface judgements can reveal someone’s passions and dreams, but can also spur misunderstanding and misrepresentation. This semester’s issue of The Point explores what it means to be expressive and the ways in which people are prevented from expressing themselves. We found people that express through makeup. We found that there are homeless youth in our backyards who are being investigated the cultural barriers that cause

THE PEACEFUL RESISTANCE Responding to political issues through art

Not your average coffee run

Spring 2017 We are a student publication of Biola University. Contact us at pointmag@biola.edu ThePointMagazine.org Instagram.com/PointMagazine Facebook.com/ThePointMagazine Twitter.com/ThePointMag California College Media Association: 1st Place General Excellence 2008, 2010 Columbia Scholastic Press Association: Gold Medalist 2009 Associated Collegiate Press: Magazine Pacemaker 2008 Associated Collegiate Press: Magazine Pacemaker Finalist 2013 California College Media Association: 1st Place Best Magazine Photo

COASTAL BUZZ

THE NAKED TRUTH Responsible news consumerism in a world of clickbait and “fake news”

PREGNANCY, OPTIONAL A look at open-adoption and surrogacy

STORYTELLING TATTOOS GIVE A NEW MEANING TO BODY LANGUAGE By Brittni Coffeen

any people see skin not merely as color, but as an empty canvas—a canvas waiting to be colored with self expression. Throughout history, tattoos have been used to tell a story, and as a form of identity. Ultimately, they are a way people silently shout to the world, “this is me.” Formerly, body ink was found only on pirates, aboriginals, sailors, military men and punk teenagers. Today, tattoos have become increasingly popular in the United States, especially among millennials. According to Statistic Brain Research Institute, 36 percent of young adults between ages 18 and 25 have at least one tattoo. What was once taboo and still is in many cultures has now become a trendy way of telling a story. Brian Ranier, a renowned photographer who focuses on the landscape of skin, explores the groups around the world. He found that a New Guinean woman wears marks upon her face to indicate what family she comes from, while an inmate in the Los Angeles County Jail marks himself with symbols indicating his gang of origin and the crimes he committed. Closer to home, a young woman at Biola University bears a cross on her shoulder to indicate the cross that her Lord and Savior carried upon his own. Tattoos can tell someone’s story without them ever uttering a word, and that seems to be what makes them such a unique form of expression. Jorden Martinez, a senior history major at Biola University, uses his tattoos to express the core values in his life. Martinez has tattoos on his back, chest, wrist and arms all pertaining to Christ. His love for God is clear, but what most do not know about him is that he is also an incredibly gifted artist. On Martinez’s left forearm is a tattoo of a rose that he drew himself. “The blossom is Jesus Christ, and the further you get away from it, you start hitting thorns ... you can see God in all of nature,” said Martinez.

Martinez’s body is not only a temple, but a canvas. Tattoos can be used as a life-changing art form. Whitney Develle, a tattoo artist from Brisbane, Australia, uses her artistry to do just that. Develle started “The Scar Project” when a young girl walked into her parlor with forearms riddled with self harm. The girl asked if Develle could cover her scars with a tattoo. As a result, Develle’s artistry gave this girl a new life and a new cover up each week to help men and women conceal and overcome their past. Develle takes a broken canvas and makes it whole. Luke Hall, a California native and an outdoorsman, also appreciates art for its own sake. Hall, a senior journalism major at Biola University, is branded with two tattoos on his left bicep. He plans to cover his arm with a tattoo sleeve. Each one of whether it be a bear skull decorated with California poppies indicating where he is from, an Indian Paintbrush, or a trout immortalizing a childhood memory. As his life goes on, his skin will represent future moments in his history.

Biola, fashions tattoos of his own that tell stories from his past and that represent the blessings of his present. All of his tattoos are in the traditional maritime style, a nod to both of his grandfathers serving in the United States Navy, and a way of always having a piece of them near him. Tattoos can be simple and light hearted like an elephant, or more sentimental, such as the date seems to exist between one’s inner self and how they look on the outside, and tattoos are a unique way of telling that story. People are walking narratives, and are demanding to be read.

Photographer: Aili Alcone-Chavez Designer: Micayla Jones

STORYTELLING THROUGH SKIN 4

IT’S YOUR RIGHT KNOWING WHEN TO SPEAK UP AND HOW TO BE HEARD By Katie Morton

“The most loving thing we can do is to present truth to culture.”

t seems society believes the opposite of political science professor Scott Waller’s words to be true. When Christians adhere to and voice their biblically informed convictions, society slaps back with accusations of discrimination and intolerance. and trust are destroyed. How are Christians based convictions while standing in the face of such adversity? “Religious freedom is a core American value,” said Barry Corey, president of Biola University. “It’s not that we deserve to be treated in a special way, but it’s recognizing that these covenantal communities exist everywhere.” Corey believes that the U.S. should exemplify peaceful pluralism, where people of various beliefs and communities are free to live according to their convictions without being oppressed by authority. “Our right to exist according to these norms must be protected,” he argues. Waller believes that citizens are not only free to have convictions, but are free to adhere to and voice them. These convictions are the core of who people are as humans and as Americans. “We are to be people of conviction,” said Waller. And as to voicing beliefs that may be unpopular? “We gotta do it,” he exhorts. “The culture and the legal environment are saying to us that religion isn’t important enough. However, it’s being good neighbors to project truth to a culture that increasingly rejects truth in general.”

“We are more philanthropic as Christians than those who are secularists,” Corey advocated. “We tend to be more involved in charitable organizations, not just within the church, but outside.” He sums up the approach to expressing this truth, using Biola as an example: “We need to come across as, we’re not the ‘anti-this’ or ‘anti-that’ university; we’re actually for what we feel like is a way of living that is a very healthy and good way of living for society. We’re living life in community in a way we feel the gospel calls us to live life.” Yet how is a person supposed to project truth and voice convictions in an overwhelming sea of ideas and opposition? It may not be as hard as it seems. Journalism professor Annie Loo, an Orange County attorney and a former investigative reporter for the Orange County Register, provides an answer. “If someone really believes in something, and

certain moral principles, then it’s on them to get a hold of their local representatives,” said Loo.

exactly what is not advocated for. “If there are things going on around us that bother us, we have to get out and challenge it,” said Waller. Reaching out to the local government gives a voice to personal conviction. If a student has a belief, and he or she voices it, that belief could laws. Students are the constituents.

Living according to religious freedoms – despite

“The overwhelming force throughout history is that religion cultivates virtues that are good for a society,” Corey explained. While culture may argue that religious groups like Christians are intolerant and even bigoted, the impact that is created combats the stereotyping.

“You as constituents need to advocate for what you believe is right,” Loo urged. “Advance your religious beliefs in the legislature.” She argues that there is a lack of students involved in their the laws that are created. Corey echoes her words. “I had dinner with some California legislators and that’s exactly what

IT’S YOUR RIGHT 6

CONVICTIONS SHOULD BE OUR GUIDELINES, BUT IF THEY ARE NOT GOVERNED BY LOVE AND RESPECT, ANY IMPACT THEY HAVE WILL BE TARNISHED they said: We want to see Biola students getting involved.” Involvement can be accomplished through simple steps: Write letters to local representatives. Look at the city council agenda. Reach out to the mayor or city manager. Go to the city council meetings and grab three minutes with a representative to

Corey agrees: “We need to be more intent on listening while wanting to learn rather than listening while waiting to respond. There’s a big

Respect is the ultimate posture that must be taken if one aims to impact their culture for what they believe in. Instead of highlighting how wrong people of opposite beliefs are, there needs to be healthy engagement that seeks to listen and understand.

(I LOVE YOU)

“We need to be the kind of people who demonstrate out of a Christ-centered foundation that we are people who are loving but not bully-able,” Waller explains. Corey asks, “How do we live lives of more profound kindness towards others – even though those that we deeply disagree with?” Ultimately, that will be when Christ’s work can be accomplished. People because it is only when mutual trust and respect are formed that there can there be reconciliation, and then comes change. “It’s easy to stereotype from a distance,” Corey cautions. “We need to work more with those who disagree with us.” Finding common ground is key. Education and integration is vital. When relationships are forged, suddenly, the opponent becomes a friend. There may not always be agreement, but respect can be fostered, which is

EXPRESSING AFFECTION IN ASIAN AMERICAN CULTURE By Leah Lu

did not know I was Asian until I came to Biola. This is not to say I was unaware of my ethnicity. As the daughter of Chinese-Malaysian immigrants, I was raised in a Cantonese-speaking household where each meal was accompanied with a porcelain bowl of steamed rice. I grew up in a 90-person Chinese church with sermons that took up twice the amount of time because every sentence had to be translated from Mandarin to English. However, I considered none of it particularly formative. My entire non-collegiate life was spent in diverse Southern California public schools and allowed me to seamlessly catch onto cultural norms. I learned to maneuver the reins without a second thought.

triggered outward expressions of emotion in closed eyes and raised hands. The prayers of stumbled into this completely new, “fresh” idea of what love and Christianity were supposed to look like. I immediately began to dissociate, growing bitter towards my background, resenting the Asian-American church and the learned behaviors that shaped my worldview.

Because in the end, as Corey says, “You don’t beat an idea by beating a person; you beat an idea by beating an idea.”

Though I was decently immersed in lifestyles similar to that of my classmates, there were subtle discrepancies I noticed but never dwelt on. My

This past fall, a Torrey Conference breakout session titled “Living Under Pressure: Shame in Asian-American Cultures” provided a moment of cognizance for me: this was actually a phenomenon occurring outside of my own personal experience. The panel, which consisted of four Asian-American Biola professors sharing their testimonies, dug deeper into the root of the intricacies of living in shame-based culture.

Christians need to be bold in voicing their convictions. Without speaking up, society will

those of my friends. We did not punctuate our conversations with “I love you”s - in fact, it is

The word “shame” itself carries its proper load of connotations. According to the Merriam-Webster

it at all. My mother was not my best friend, but chose the route of discipline and tough love. My relationships with my “aunties” and uncles (how I referred to all of my elders) waxed more reprimanding, and my church community ran similarly, more reminiscent of a large family ordeal.

disgrace.” In the context of evangelical AsianAmerican culture, shame manifests particularly heavily in various facets of life, namely intimacy in relationships and the church.

“It’s very valuable for the representative to know “It has more of an impact than you think it does.” It is vital for Christians to voice their truth-based convictions. But, as Waller notes, it always comes we at it?

soft edges. Convictions should be our guidelines, but if they are not governed by love and respect, any impact they have will be tarnished. People must listen and be willing to learn in order for our message to be received. Being open to being challenged and educated is essential. “That goes into our obligations as Christians,” said Loo. “We’re respecting the love of Christ and we’re going to be gracious and compassionate. We’re going to walk in and be willing to receive and give information in a very gracious way.”

made without lovingly and respectfully engaging with ideological opposites. Only then can society begin to create a culture where trust is formed, beliefs are respected, and truth is projected.

Photographer: Janelle Mejia Designer: Sean Leone

I was not unaware of my ethnicity, but I was ignorant of it. Saying that my Asian-ness was not to do with the deeper-rooted implications of my upbringing. When I arrived at Biola, known for its astounding, friendly Christian community, I experienced an unexpected culture shock. “I love you” seemed to be a causal component of everybody’s vocabulary. During musical worship, everyone around me knew the cues that

Benjamin Shin, associate professor of Bible exposition at Biola University and a KoreanAmerican pastor for over 20 years, researched the dynamic of shame in Asian-American cultures extensively. “While the West today focuses on guilt, the majority of the world today functions under the shame dynamic. This can be attributed to the other cultural dynamics that work in tandem with shame, i.e. the hierarchical nature of people groups along with the collectivist mentality of

(I LOVE YOU) 8

stated in an essay titled, “Understanding Shame

In shame-based cultures, shame is directly tied to honor, arguably the bane of social structure in Asian-American culture. “Saving face” is the more popularized term for honor, often reinstated by practices of public humiliation, scorn, or censure, according to a Psychology Today study titled “Asian Shame and Honor” by Sam Louie. The good of the group is seen as more important than the interests of the individual, meaning that an external display of negative emotions or a projection of personal problems is often shunned and suppressed. “Asian culture is very quiet. That’s because of shame. There’s another dynamic there too – it’s the collectivism because shame is induced by the group,” said Shin. “A lot of folks, their families are in churches. Perhaps their dad is an elder or their mom is a deaconess, so they can’t feel the freedom to open up because it will shame the whole Kim family or Chin family or Wong family.

Asian American Families Can Teach Us”, a study done by the McClelland Institute, states, “Compared to White-American parents, AsianAmerican parents may appear stricter and lacking in warmth. In Asian cultures, parents often show their love for children through ‘instrumental example, many immigrant parents left their home country whether they had higher paying jobs for better opportunities in the United States.” “If you’re familiar with the love languages, there our parents, it’s gifts, maybe acts of service. For Caucasians, it’s physical touch and quality time,” languages, say, we are more Americanized and [our parents] are more Eastern, is things get lost in translation. It’s not that they don’t love us, it’s that their expression and our understandings are

Grace Sangalang Ng, doctoral student at Biola, wrote her master’s thesis on and is currently

untreated, and unknown.” This avoidance of vulnerability and personal emotion can be traced to family dynamics as well. Upon searching “Asian Parents” on YouTube, there are pages of videos with titles along the lines of “Asian Parents React to I Love You”, or “What Asian Parents Don’t Say.”

with God and other people in the AsianAmerican community. As a second-generation Filipino-American, Ng noted the pressure that comes from being a child of immigrants in pursuit of the American dream. This performance-driven ethos creates a looming burden to “do more” for the purpose of bringing honor to one’s family.

Because of this, when one feels as if they are not attaining a certain caliber of success, they are conscious comparison. This is manifested as isolaships with others and God. David Wang, professor of psychology at Biola, specializes in multicultural issues in clinical psychology, as well as research regarding trauma and traumatic stress. On the topic of relationality in Asian-American culture, Wang states that trauma may contribute to incongruences in mentality. “Because of wartime trauma, which was only in the 1940s, it was all about survival. My parents, who immigrated here, came with nothing. It was a brand new culture, there’s institutionalized racism; it was a hard life,” said Wang. “There wasn’t a freedom to ask, ‘What did God create my purpose in life to be?’ ‘What are the things I enjoy?’ It was more like, ‘How can I get a job so I can have food for my children?’” According to Wang, these vastly distinct circumstances have shaped varying perspectives generation] didn’t have the luxury of being totally attuned to each other emotionally. It’s not to say those things aren’t important, but in the order of importance, granted, it’s a lot lower than survival,” said Wang. And bridging that generational gap is multiplex– a common theme of trauma, Wang noted, is a perpetuated feeling that we still live in that world

THINGS GET LOST IN TRANSLATION The complex nature of cultural discord is one that still stands with an array of unanswered questions. We begin the process of reconciliation not by dismissing the internalized pain, hurt, or healing in the very construct that’s initially devised the barricades of shame: community. “What’s key is creating a place that’s safe for people to open up and share,” stated Shin, emphasizing the gravity of vocalization. “In my classes, I share very openly ... that I went through professional Christian counseling. After class, Asian students would come up to me and say, ‘Thank you for sharing that. I think I should go counseling too.’ Then all of a sudden, I realized it: The culture is hierarchical. So if the high guy does it, then it gives permission for everyone else down the ladder to do it.” “Jesus transforms the notion of shame,” said Ng. “He hung out with the outsiders and the outcasts and those who felt ashamed. And on the cross, He ultimately experiences the highest form of shame, but transforms it so that place of shame becomes a place of greatest honor.”

Photographer: Anastasia Waltschew Designer: Cassidy Eldridge

( I L O V E Y O U ) 10

MARKED AS

line, a substantial education becomes their only hope of overcoming their family’s disadvantaged circumstances. “When most people think of homeless, they’re living out of their car, living in the streets and we do get some of those kids, but all of them are dealing with

According to the NCHE, the term “homeless” primarily refers to children who do not have a regular, stable place of residence, but it also includes children who live in motels, campgrounds, homeless shelters, cars, public areas, abandoned buildings, bus or train stations, or substandard housing. Children who are abandoned in hospitals or awaiting foster care placement are also considered “homeless.”

They’re thinking about so many other things: where their next meal will come from, where they are going to sleep, where their parents and siblings are—they just live in an almost constant state of stress.” Siemens also mentioned social impacts on homeless students; they are often subjected to ridicule from other students for not wearing trendy clothes, or not having access to technology. Additionally, some of these students have to work on top of their schooling.

that we had to have arrested for selling marijuana, garage. I have to do something to make money

children on the street have done something to deserve the consequences of their situation. They are lazy. They are dropouts. They are troublemakers. These are the kinds of judgements homeless children receive from those who fail to recognize their individual stories. Some of the causes of homelessness among children can

ADDRESSING THE RISING NUMBERS OF HOMELESS YOUTH By Claire Zasso “One warm night, four children stood in front of a bakery. No one knew them. No one knew where they had come from.”

children’s literature series, “The Boxcar Children.” The books tell the story of four siblings whose parents die, leaving them in the custody of their callous grandfather. Instead of agreeing to live with their grandfather, the children escape, and live in an abandoned boxcar on a forgotten railway. Reading these adventure stories, people often forget that homelessness was the reality of the Boxcar children, as well as over one million children in America today, as stated in the National Center for Homeless Education Federal Data Summary (NCHE).

“We have about a 92 percent poverty rate, which means the vast majority of our kids are receiving free and reduced lunch here. I was one of those kids. I went to school, I did not know a word of English, and I received free and reduced lunch until I got to high school,” said Gonzalez. “People

here. Right in our backyard. So, to me, this is my

Gonzalez believes that teachers have the ability to impact generations of families if they do their jobs well.

As a child, Rudy Gonzalez, principal of Morrison Elementary School in Norwalk, experienced

“With my family, we were dirt poor growing up, but now look at me. But it was because I got a really good education,” Gonzalez said. “That’s the big social justice issue in our country is making sure that everybody has a quality education, so they can have an opportunity.”

children deal with every day.

For most of the children born under the poverty

their home, or being rejected by their families and forced to leave. According to a study conducted in 2016, titled “Hidden In Plain Sight,” 40 to 60 percent of all homeless youth have experienced some kind of physical abuse, and 17 to 35 percent have experienced sexual abuse. A study from the U.S. Department of Health and Human Services found that more than 50 percent of youth interviewed at a shelter reported that their parents either told them to leave, or knew they were leaving and did not care. Roque, a homeless high school senior from Chicago, “The Homestretch,” shared his reality. “I have to be my own parents. I don’t need anybody to tell me to take things seriously. Loneliness is one of my worst enemies, and I wouldn’t wish it on anybody.” Although Roque has friends at school, few of them fully understand what he struggles with at the end of a school day. When the bell rings at 3 p.m., he has multiple decisions to

“Students who are raised in impoverished and homeless settings have higher levels of chronic to learn in the classroom,” said Sara Siemens, associate principal of La Mirada High School. “It

MARKED AS ABSENT 12

for my family, and I’m not sixteen yet so I can’t get a real job. My cousin is asking me to sell marijuana, so I can get money for food.’” Siemens said. “If you do any research on kids in high-poverty areas or second language learners, they do what’s called the ‘summer slide,’” said Gonzalez. These children ingest a year’s worth of school, but during the summer, they lose 25 percent of that information due to little or no stimulation. Their parents work long hours during the day, so the kids are left at home. Schools often become the one safe space, the one anchor of stability in a homeless child’s life. While the mere presence of a safe environment cannot resolve all their issues, schools still provide much needed comfort and structure to homeless students. A former homeless student and LeTendre Scholar, quoted in an NCHE annual report, said: “Through it

all, school is probably the only thing that has kept me going. I know that every day I walk in those doors, I can stop thinking about my problems for the next six hours and concentrate on what is most important to me. School keeps me motivated to for myself.” Eight hundred students, grades K-5, are currently enrolled at Morrison Elementary School. 248 of them qualify for homeless status. At La Mirada High School, with an enrollment of 2,100 students, over 300 of them qualify as homeless. About 92 percent of MES students and 52 percent of LMHS students are below the poverty line, and receive free or reduced lunch each day at school. Depending on their status, some of them also receive breakfast at school. However, during weekends and summer vacation when schools are not in session, homeless children often struggle with food insecurity. Ten minutes from Biola’s campus lies a community

MARKED AS ABSENT 14

children and families in need, called Giving Children Hope (GCH). Half of their work involves providing relief to countries around the world, but the other half secures resources for high-poverty individuals in the Orange and Los Angeles County areas. massive warehouse with pallets of supplies, 90 percent of which are donated from local businesses and other retail partnerships. In 2007, a school in Orange County reached out to them, having heard about their international relief work. Many of their students were coming to school hungry on Monday mornings, most of whom were homeless. In response to this need, GCH started a food distribution program called “We’ve Got Your Back,” and now partner with 72 schools in Orange and Los Angeles Counties. With help from the schools, they identify and screen families in need, who are then placed in the program.

school and is planning on going to college next fall.” Every year, 3,000 to 4,000 corporate volunteers and 10 to 20 individual volunteers arrive at GCH to assist with various programs. The organization also acts as a middleman to collect products from retail stores that would normally be discarded, and redistributes the items to people who need them. Last year, GCH realized that merely handing out food was not doing enough to help families end the cycle of poverty. In 2016, they decided to the community. Thirteen women graduated from the program and the results were astounding. One woman saved enough money to purchase a move her family out of a garage, and three others reported that they no longer needed assistance from GCH.

“Every week these families receive a backpack from over the weekend. So, it’s not just the students, it’s their parents and siblings as well,” said SueLynn Yoo, development associate at GCH. “Every week during the school year, we distribute around 1,100 backpacks. That’s around 12 tons of food that goes out from our warehouse into the hands of about 4,000 individuals.” At the beginning of the school year, students in the program receive two backpacks, so each week they can swap out their backpack from the previous weekend and receive a full one. “The reason we distribute the food inside backpacks is because these kids pick up the food

don’t want to be poor. They don’t want to be homeless. They want to work to break the cycle of poverty for their children,” Yoo said. “These families have to rely on programs like us anymore. And that’s ultimately what we want. One day, we hope our program won’t exist because we want these families to stand on their own two feet, leading

Helping the homeless should not be limited to of the road. Organizations like GCH accomplish great things for their community, but they cannot continue these projects on their own. organizations can keep their doors open.

is for them to feel embarrassed about carrying an said. “We put it in more school-friendly equipment to prevent the stigma attached to homelessness.” Brandon, a high school student in LA County, was living alone in a garage. His only possessions were a microwave and a mattress. He worked at a swap meet, earning $400 a month, half of which went to paying rent for the garage, leaving only $200 for food, transportation, clothing and school supplies.

The Boxcar children did not ask to be left with no home. They did what they could to care for themselves, but it was not until they received help from others that they overcame their circumstances and reclaimed their childhood.

Photographer: Tayte Johnson Designer: Sean Leone

cried because he had not had fruit in three weeks. During Christmas, when GHC sponsored wish lists for all the kids in “We’ve Got Your Back,” he wrote three things: 1) School supplies, 2) Food, and 3) Shoes. “As a minor without parental help or resources, it can get pretty hopeless, but knowing that he had us to depend on really motivated Brandon to work harder,” said Yoo. “He maintains a 3.7 GPA at his

MARKED AS ABSENT 16

n a time in which going on a missions trip is often reduced to a Christian rite of passage, it comes as no surprise that apathy in the modern day church seems to be higher than ever.

ADDRESSING CHRISTIAN SLACKTIVISM By Caleb Aguilera

Despite the continual sermons and lectures calling for Christ-followers to, “Go therefore and make disciples of all nations,” modern day Christians seem to have forgotten the heart behind this iconic mission. Verses such as Matthew 28:10 (ESV) should be the reason why Christians use fear as a reason for why they can’t many believers continue to remain active in these causes, an alarming amount of apathy still exists towards them by many in the church today. Michael J. Kruger, president and professor of the Reformed Theological Seminary in Charlotte, North Carolina, wrote in his blog, “Cannon Fodder”, about the apathy of the modern day church. He compared it to the lukewarm Laodicean church that Jesus speaks to in the book of Revelation. “The Laodicean church could be summarized in a single word that (unfortunately) captures the ethos of our modern culture: ‘Whatever,’” wrote Kruger. He believes apathy to be the religion of American churches. This apathy is evident when Christians show a lack of activeness in missions or social justice.

DON’T ACTUALLY MAKE ME GET UP AND GIVE ANYTHING This lack of involvement can even be seen on Biola’s campus. Jamie Osman, the recruitment and member relations coordinator for Biola’s Student Missionary Union (SMU), is involved in the selection process of short-term missions team leaders and team members. Her job is to recruit students when there are not enough applicants, and she expressed that the amount of applicants SMU receives is quite inconsistent. SMU actually extended their application deadline for this summer’s short term mission trips in order to receive more applications. “There are genuinely sometimes not enough people who care to go,” Osman said.

CAUSE FOR CONCERN 18

Jessica Gurrola, a sophomore sociology major, is the president of Do Something, a club that focuses on educating and engaging with the community over these issues. Like Osman, Gurrola also noticed a similar trend in her club. “I do feel like there is some apathy on campus,” she said. “We have a large following base on Facebook, but we don’t have a lot of action.” In addition, Gurrola noted that few people attend their events other than friends of the club members. Murray Decker, an intercultural studies professor at Biola, called this trend “slacktivism.” Slacktivism is the act of supporting something via social media or the internet. It involves liking posts about missions or social justice on Facebook, rather than actually getting up and actively supporting it. “There’s no blood…it’s a bloodless belief in cause… don’t actually make me get up and give anything,” said Decker. This slacktivist mentality handicaps the church functions—preaching the gospel. According to Decker, most if not all Christians would voice their support for these things, but many of them do not actually do anything about it. They show more of a passive support than an active support.

could be driven by a fear of man.” An underlying reason for this apathy is fear. Many Christians use fear as a reason why they can avoid Christians who watch quietly from the sidelines shortcomings are used an excuse for not evangelizing. “‘I’m not gifted in that way…I can’t do that, I’m too

but I believe that if the Lord has called each of us to be witnesses of the gospel then he going to give us what we need to do that. He will equip us with the tools whether we’re quiet, or we’re loud, or we’re outgoing, or shy, or whether we have the gift of pastoring or encouraging. The Lord is going to use whatever gift we have to build his kingdom,” Osman said. Osman further emphasized how every Christian is called to missions, and that missions can be either local or global. “Every person is called to share their faith and to evangelize and to witness of the truth that we have received and that can be in a local context… we’re called to share wherever we are, whether United States.”

This slacktivist mindset is often generated when Christians do not want to leave their comfort zone. Sharing the gospel involves going outside of one’s comfort zone, which is not what most people want to do. “Evangelizing isn’t something that is natural or comfortable to most people.” Osman stressed. This same mindset also plays a factor in why some Christians shy away from actively supporting social justice. “Maybe social justice is not something that people really want to be involved in because it’s kind of a heavy topic. They kind of shy away from heaviness and people more want to see happy things. Things that will uplift them,” Gurrola said. “If it was easy, I think more people would want to do it, but because it’s uncomfortable, people then are like, ‘Oh, that’s just for the pastors, that’s just for the missionaries.’” Osman said. “I think there

I CAN’T DO THAT, I’M TOO QUIET Christians are called to spread the gospel wherever they are, and this involves activity. It means being uncomfortable and working hard. But, this can only be sustained by a love for God. “When you fall in love, you’ll do anything,” said Decker. The more a person falls in love with Jesus, the more they will fall in love with what He is about: loving others; and sharing the gospel.

Photographer: Anastasia Waltschew Designer: Sydney Williams

apathetic spot of this fear of the unknown, of rejection, of being seen as crazy, or being seen as too intense of a Christian. There’s a lot of

CAUSE FOR CONCERN 20

FACING OUR FOUNDATION

MAKEUP AND GENDER ROLES By Brittni Coffeen

odel, singer, makeup artist and social media sensation James Charles made

‘Coverboy’ in their October 2016 issue. At the very least, Charles is controversial, with his perfectly contoured face, fake lashes and acrylic nails. Yet, there is no denying that he is talented. His pioneer accomplishment raised many questions, particularly in the Christian community. If wearing makeup is so distinctly feminine, where does this leave men with an

Ivan Dominguez, a sales clerk and makeup artist it simply seems to be an indication that they are comfortable being exactly who they are. According to Dominguez, men are more afraid of what people think of them than women are, so when society tells them that makeup is only for women, they do not wish to stray from the status-quo. “A straight man wearing makeup would be a straight-up inspiration,” said Dominguez. Some straight men do wear makeup, and not only on screen. Allure Magazine published an article written by Renee Jacques titled, “You need to read this man’s story about his new love for makeup after his wife put it on him.” The article explains how this man’s wife put primer, foundation, bronzer and some color on his lips so that he did not look like “death warmed over.” In this man’s case, makeup worked as an enhancement, not an aid in a reach towards femininity. Wyatt Miranda, junior kinesiology major at Biola presentable everyday.

FACING OUR FOUNDATION 22

because of how I looked, like given a drawback of some sort,” Miranda explained. However, when asked if he ever would consider wearing makeup, he said he most likely would not, as he “prefers the more natural look.” Miranda added that he would not look down on any man who chose to wear makeup, because for him, it is just a matter of personal preference.

FOR HIM, IT IS JUST A MATTER OF PERSONAL PREFERENCE Beauty and observing gender roles, however, into. For example, Miranda dresses a certain way because of how he believes he will be perceived in his culture. In other cultures and their gender about the cosmetics. In Korea, blogger Gina Chung says, “Historically [in Korean culture], being strong and masculine may have been more attractive to peasants, as it indicated a man was productive and would provide well. But muscle and roughness was certainly not ideal among higher-class people; a higher class man was expected to be studying or writing beautiful poetry, not working out at the gym.”

“Our bodies talk. Our clothes talk. And I think God calls us, if we have a male body, to communicate consistently with that gender,” says McKinley. In centuries past, women have been chronicled to commend the artistry of makeup and conform to what society deems as acceptable and beautiful; and because of this, women smooth, highlight, pluck, shave and color. However, males also have a history of wearing makeup. Writer Hannah Yusuf notes in an Magazine article titled, “Defying Gender Roles,” that “Romans painted their heads to hide premature baldness, and Ancient Brit warriors daubed their faces in blue woad, later becoming known to the Romans as the Picts. In Ancient Egypt, male aristocrats wore makeup.” She goes on to state that the trend continues today but often goes unnoticed, as “50 percent of male celebrities wear makeup to public appearances” according to Hollywood makeup artist Robert Bolanos. While the application of makeup is often categorized as feminine, many like James Charles are rebelling against this stereotype. Whether categorized as cross-dressing, self-expression or artistic creativity, makeup only has the ability the end of the day, both men and women are able to remove it and start anew.

Photographer: Janelle Mejia Designer: Micayla Jones

This still begs the question as to where Christians may fall on the spectrum of opinion on makeup. John McKinley, professor of biblical studies at Biola University, is not concerned with what society and people at large are doing because he believes it is not his place, nor anyone else’s to place judgment. Instead, he says it simply comes down to the question, “What is God calling me to do?” Makeup has been created by society and women happen to dominate the makeup world, labeling it as feminine. To explain this, McKinley quoted Deuteronomy 22:5, which explains that men are not to wear women’s clothing and women are not to wear men’s clothing, and makeup falls into the category of primarily female. He believes that God cares about keeping the alignment of gender roles and, therefore, calls us to honor that.

FACING OUR FOUNDATION 24

THE PEACEFUL RESISTANCE

RESPONDING TO POLITICAL ISSUES THROUGH ART By Gillian McCuistion

“I

t could be said that our goal in politics is the same as our goal in art, which is to get to truth.”

Warren Beatty’s profound words at the close of the 89th annual Academy Awards have too easily been shadowed by what followed soon after—a mistaken announcement of the winner for best picture. They have been dimmed of their luster and blurred out-of-focus. At home within these words, however, is a far more newsworthy conversation. Beatty’s words dare to coalesce the two seemingly divergent spheres of art and politics, the former a refuge for imaginative creators and the latter a quarters for analytic problem-solvers. Art is abstract. Recondite. A subject matter of the focus of philosophical debate. History’s most acclaimed thinkers have critically questioned and sought to determine what exactly makes art, art.

conclusion in “What is Art?” best parallels the crux of Beatty’s premise and serves to expound upon its relationship with the science of politics. In Tolstoy’s eyes, art is not the manifestation of beauty or of God. It is not the expression of emotion. It is not pleasure. “Art ... is a means of union among men, joining them together in the same feelings, and indispensable for the life and progress toward well-being of individuals and of humanity,” said Tolstoy. Art communicates the kaleidoscope nature of humankind in such a way that encourages coming together. It universalizes particularities, making relatable that which otherwise is not. And in doing so, it arrives at truth. Senior intercultural studies and international business major Amber Koch echoes such a recognition of and passion for art.

thinking. Another’s experience holds the power to paint personal realities in a shade universally discernable. To reveal a common, human truth. Pablo Picasso’s most famous, immortal piece does just this. “Guernica” illustrates the tragedy of one particular Nazi-bombed town during the Spanish Civil War, but on a larger scale serves to represent

“Human beings are naturally inclined to be drawn toward images, symbols, icons,” said Tam. “We more often recall moments in history through such iconic images. They last forever in our minds.”

themselves. Not only did “Guernica” bring the Spanish Civil War into political conversation around the world, but to this day serves as an anti-war symbol. It highlighted the experience of a few to elicit responses from many.

According to Amber Koch, the creative expression of one’s self and one’s reality is most compelling when done so through art. It humanizes the subject matter, exalting it as something worthily relatable and timeless.

Just last September, the art gallery on Biola’s campus showcased another example of art as the expression of experience—a peechee folder detailing black history in America.

“If you have never experienced marginalization, or your community has never experienced marginalization, the role of art in politics won’t make much sense…you will have never needed to express yourself because you will have always been heard,” said Koch.

Popular in the 1940s and 50s, the traditional peechee folder was an American stationery item which illustrated “typical” high schoolers. But the fashion, the activities, and the experience sketched onto these folders were of just one demographic. They served to normalize only middle-class white culture. Every remaining sphere was void from the classic depiction of American life.

Politically charged art is therefore often the means by which unheard voices are volumized and dismissed experiences are validated. Communication studies senior Zac Alsens expounds upon art as a tool for advancing political dialogue in that it encourages empathy. “For me, art has always been about sharing a piece of myself,” said Alsens, his medium of art largely writing—through comedy, poetry and rap.

into another’s place and thus promotes empathy — the ability to share in and feel another’s emotion. In this space, seeds of mutual respect communication between two parties is made possible. Students Hailey Currington, Celestina Harman, Brianna McGroarty, Viviana Mendiola, Emily Roberts, Chad Swanson, Sydney Williams, and Jordan Wilson welcomed the Biola community into such an experience Monday, Feb. 27. Woven documented the stories of several Biola students—men, women, people of color—

A peechee folder detailing black history in America thus carries great weight. It disrupts the long-held view of American life to include the experience of those who aren’t white. Art of today thus has the opportunity to retell with honesty the days of black slavery and segregation, while also foretelling progress with regard to the acceptance of all peoples as indispensable contributors to society. Cinema and media arts professor Camille Tucker explains that this ought to be especially characteristic of art within the Christian sphere. It originated from colorful divine creativity and

“It’s the human expression of creativity through various mediums…the expression of experience,” said Koch.

“As a Christian artist, I believe my art is not just for the sake of someone to say it’s pretty…but can be used as ministry,” said Tucker. “Through my art…I can help people to see a side of life that they may have not experienced themselves. I have

Within political dialogue, such communication is key to the introduction and contemplation of new

storyteller, as Jesus was.”

Hudson Tam, a senior Bible major and intercultural studies minor, further illustrates art as a fuel for political conversation in that it is, by design, an exclusively human endeavor; it thus presents itself as something especially attractive. People being made in the image of God has crafted both the ability to create and an

THE PEACEFUL RESISTANCE 28

empathy upon the foundation of its strength in showcasing vulnerability and fostering relatability. “Beautiful depth is added when words are made into art. It helps people to understand more opaque concepts…to make matters more personal,” said Davis.

Twentieth century German philosopher Theodor W. Adorno endorsed art of this nature, likening it to another activity within the civic sphere. “Every work of art is an uncommitted crime,” said Adorno. Its daring and provocative yet thoughtful and controlled initiative to challenge the status quo

Davis notes that personalizing political postures of society and thus catalyzes positive responses. Related to art’s empathic character—and particularly to its role in personalizing seemingly irrelevant truths—is its service to the kindling of of art.

As members of and contributors to the global community, everyone has a responsibility to enter into conversations of value. To lend one’s ear to that which is being shared by fellow students, friends and family, adversaries. To learn.

Jillian Bradford, a senior philosophy student, speaks to this function of art. Its echo of personal truths is especially powerful because of its being an alternative to other forms of political demonstration—debate.

Engaging with and supporting art is a savvy pathway into such dialogue. This endeavor may involve trips to LACMA, the Broad, MOCA. Or perhaps the Los Angeles Museum of Fine Arts and the Getty. Browsing art walks in Laguna

“Art transcends intellectual capacities,” said Bradford. “A lot of prevalent artists right now are reaching people in a way they couldn’t through argument.”

premieres or festivals. Familiarizing oneself with lyrics and catching concerts at one of the various historic LA theaters. Going to spoken word performances. Reading poetry, short stories, novels. Enjoying productions at the La Mirada Theater for the Performing Arts. Not only are such opportunities limitless, they are also local and often free.

tired of having arguments, talking prone to become a sparring match. When somebody debates with you, it goes right past. It doesn’t hit your heart,” said Davis. “Art hits your heart. Somebody can tell you what’s wrong a million times, but when you see and engage with art, only then does your heart connect…and the subject matter becomes real to you,” said Davis.

and compiled their personal realities of racism and sexism. “I was inspired to make art which could give freedom, especially as it relates to racial reconciliation,” said Roberts, a junior majoring in intercultural studies and minoring in art.

students…they hear MLK, hurting minority students shouting, yet choose to walk by, to walk around it,” said Roberts. Art’s empathic quality is furthermore exhibited in its serving as glue between people. Intercultural studies senior Stephanie Davis was

Art elicits political dialogue in such a way that builds rather than burns bridges. As it is so fundamental to political participation

the overlay of a Martin Luther King Jr. speech.

performing spoken word upon having been enchanted by various artists she witnessed on stage.

“We knew most people would walk by and not

“It was incredibly powerful to see how these artists could add color to a situation that might otherwise not be understood,” said Davis. “Their

that action represents the majority of Biola

words was just beautiful.”

“Supporting art is important because it encourages artists’ messages and instills a sense Pitzer. Community is especially relevant within the Christian lifestyle. It is foundational to progress, the setting in which individual growth is best achieved. As art itself establishes community— a safety of space—it ought to be valued accordingly.

supported. Davis agrees and provides insight into a recent revelation of hers.

planned, and was projected onto woven pieces symbolize the subjects’ own sentiments of societal rejection. The subjects’ voices were

each mouthpiece ought to parrot—through non-violence.

to process hard emotions. It quickly became my safe space...Writing can be a safe space for others, too. I just have to share it [my art],” said Davis. Art is necessarily public, designed to be received by an audience.

Use this summer to do just that. To join hands with those who’ve been left behind. To become literate in a new language. And to grow in understanding of the current political climate through art’s disclosure of what may otherwise be veiled.

Artist: Jillian Bradford Photographer: Aili Acone-Chavez Designer: Cassidy Eldridge

THE PEACEFUL RESISTANCE 30

Name:

COASTAL BUZZ NOT YOUR AVERAGE COFFEE RUN by Tim Seeberger

Location: Downtown Los Angeles, CA inside Grand Central Market Drink to Order: Iced Almond-Macadamia Latte From a Local: “The most special thing about G&B is the style of service,” says Zakiya Mason, a away from the standard line, the ‘order-here-pickup-here,’ vibe, and it makes customers feel special that they have our complete attention and that we’re having a personal interaction with them as opposed to being cog in a wheel.”

Name: Sunlife Organics Location: Malibu, CA Drink to Order: “Rocket Fuel,” their version of cold brew What Sets Them Apart: Their cold brew utilizes alkaline water for the steeping process. The use a pH level that is better processed by the body,

COASTAL BUZZ 32

Name: Location: Santa Barbara, CA Drink to Order: Single-origin, home-roasted drip Name: Santa Barbara Roasting Co., or “RoCo”

From a Local: After Kim Anderson and Aaron Olsen competed as cyclists in the U.S. and Europe, they opened Handlebar in November

Location: Santa Barbara, CA

but I think we also focus on customer service,” said Olson. “We try to make the customer feel great when they come in from all walks of life and enjoy their time.”

Drink to Order: Nitro Cold Brew What Sets Them Apart: Their newly-debuted cold brew is steeped for 24 hours at 40 degrees, giving way for an extremely smooth cup of brew on draft.

Name: and Entertainment Location: Isla Vista, CA Drink to Order: Vanilla Latte From a Local: “Our slogan when we make drinks is ‘made with love’ and I think that’s really true of this place,” said Jael Trindade, one of the managers at CAJE. “We care deeply for each other not only as employees, but for our customers.”

COFFEE IS MEANT TO BE SAVORED IN COMMUNITY, WITH THE SIMPLE ACT OF ENJOYING A CUP AS A BACKDROP FOR THE EXCHANGE OF IDEAS AND EMOTIONS AMONG FRIENDS

Name: Location: Ventura, CA Drink to Order: fresh to order is the drink of choice from Beacon, along with their iced vanilla latte, which uses homemade vanilla. What Sets Them Apart: Beacon roasts small sourced from places like Guatemala and Costa Rica. The small shop in Ventura is the roasting station for all their beans and is an extension of their main cafe and bakery in Ojai. Photographer: Eliana Park Designer: Sydney Williams

COASTAL BUZZ 34

THE NAKED TRUTH RESPONSIBLE NEWS CONSUMERISM IN A WORLD OF CLICKBAIT AND “FAKE NEWS” By Robert Heckert

rguing on Facebook about an article used to be like driving on the freeway in the middle of Los Angeles-it took a while to get where you wanted to go. Now, with the rise of fake news, it is like driving on the freeway in the heart of LA in a thunderstorm during rush hour. It is confusing, no one seems to know where they are going, and nobody gets anywhere. Fake news - completely false information in the guise of legitimate news - misleads readers and accrues revenue for its creators. The silver lining seems to be that fake news is pretty easy to spot. There are articles with sensational or incendiary headlines like, “Hillary Clinton Sold Weapons To ISIS” or “Starbucks Replaces Doormat With Picture Of Donald Trump.” The body of the article then dives into a story with enough details to seem convincing, but the entire story is completely made up. If unsure about the truthfulness of an article, a reader can simply go to Snopes or Politifact—fact-checking websites which try to meticulously research the claims in other articles—and determine if the article is true or false. Does it follow that every news piece, if it is not blatantly “fake” is then “legitimate” news? Fact checkers are helpful, but the problem is still unsolved. The recent interest in fake news revealed the tendency in journalism to not report the facts of a story as objectively as possible, instead attempting to undermine the accuracy of the information in opposing arguments. This people questioning what information they can trust and what they cannot. People must then actively search for legitimate news articles, but what does “legitimate” even mean? Accurate and objective? Several writers and teachers have weighed in on what journalists and readers should look for in their articles. What is undermining the collective conversation goes beyond reading and accepting completely false information. Many news sources have become less interested in argumentation based on facts and instead produce articles which mix entertainment, opinion and news. Examples of this can be found in titles such as, “Twitter Users Skewer GOP’s Obamacare Replacement Plan With Comparison Meme.” Other titles are patronizing, such as, “No Hillary Clinton Did Not Get More Votes Than Any Candidate Ever.” Still other titles such as “Hundreds Of Environmental Scientists Urge Trump To Pull Out Of A 25-Year Old UN Environmental Treaty,” make claims which are nearly impossible to verify for oneself.

THE NAKED TRUTH 36

Articles and news sources are certainly allowed to make arguments, and all of the above articles may have some degree of truth in them. However, Dave Ciocchi, philosophy professor at Biola, points out that many articles simply do not argue well. Arguing well goes beyond fact checking something as true or false. Much of the time, writers make claims from their values. They make claims, but they are not laying out the premises for their claims; they are not making an argument to defend the conclusion they come to.

THEIR PRIORITY SEEMS TO BE UNDERMINING THE ARGUMENTS OF THE OPPOSING SIDE WITH BOMBASTIC, EXAGGERATED CLAIMS Even if these articles do make an argument, their priority seems to be undermining the arguments of the opposing side with bombastic, exaggerated claims rather than edifying and like the ones above, even if they are not entirely fake, end up being just as unfounded and unhelpful.

According to Jay Seidel, the editor of the La Habra Journal, the cause for baseless claims and unnuanced arguments is that journalists simply do not have enough time to think about their article. His experience has shown him that people’s constant access to the internet has pressured journalists to write more frequently and get any sort of information out there. Instead of editing a story beforehand, journalists oftentimes go live without any review and only later correct the errors they make. At that point, two to three thousand people have already seen the inaccurate information, but are completely unaware of it. “With greater access,” Seidel said, “but downsized news outlets, journalists are desperate to get in front of people.” With waning sales in news subscriptions, journalists are struggling to

According to Seidel, journalists have discovered a poor solution to staying relevant. This solution has them “chasing what people want rather than what they need. Like stories of the Kardashians.” This has caused journalism to veer away from his than writing the most accurate article, the priority is writing the most relevant article. Instead, he believes news needs to go back to its roots, providing an objective and unbiased account of what happened for the “audience to

leads to writing that is not thought out, with minimal cohesion. It does not give the author enough time to articulate and parse nuance. The situation is bad, but as communications professor Joy Qualls stated as she addressed Biola’s chapel, “I am actually one who doesn’t necessarily believe we’re in a worse place than we’ve ever been before or that we’re more divided than we’ve ever been before...we are, however, in a place where we have more information, more access, more ability to split our sides and stake our battleground…” There are solutions to this problem, and it begins with being slow to speak. In an attempt to define what legitimate articles are, Brett McCracken, author of “Hipster Christianity: When Church and Cool Collide” and “Grey Matters: Navigating the Space Between Legalism and Liberty,” offers a suggestion for writers. “Writers should be disciplined enough to take a week to think about the topic and sort out their thoughts before writing.” The present cultural consensus may be that it is bold to get a story covered right away, but it may actually be bolder to risk losing readers, clicks and attention in order to take the time to write something a week after the event. The instant access and speed which the Internet provides is not necessarily a bad thing, but it potentially dulls the virtue of patience and people’s ability to take a moment and think about what they want to say.

Seidel asserts that the problem is the speed at which people read, write and consume cover news or state an opinion can reduce modern journalists to the level of a college student rushing to turn in their term paper. Ok, ok, here’s my paper! Wait, did I put my name on it? Ok, I did, great. Yikes that was close! Rushing both term papers and news columns

of poorly written news is being aware of what articles are worth passing on and which ones are not. The mental time that it takes to consider the argument of an article and determine if it is worth sharing is a responsibility everyone should bear. Dave Ciocchi suggests that to determine if an article or any text is truly helpful, one should ideally sit down and write out the argument so that they can fully invest in understanding the argument. A reader must step back, understand the claim, understand the premises supporting the claim and then determine how much support they give to the conclusion. All of this may sound intimidating due to the time it takes to process, but, according to Ciocchi, it does not take a philosopher to do it. Ciocchi offers some encouraging advice, “It’s not a matter of taking a logic course, it’s a matter of being able to slow down briefly and [at least] pretend to be objective and try to understand what’s being said.” Even if a person

doesn’t agree with the conclusion, the benefit of doing this, Ciocchi mentioned, is to be less likely to misrepresent an argument.

THE PRIORITY IS WRITING THE MOST RELEVANT ARTICLE Instead of writing articles that seek to “correct” the other party’s “incorrect” thoughts about a seek to create pieces that edify those who read it. Sharing and writing articles should be done with community in mind. It is easy to get lost in the abstracted space of the internet and forget that a piece is responding to thoughts which are embodied by people. However, keeping them in mind will redeem the collective conversation on various issues, as what we think of people often Because of this, the goal of discussions on social media or in person seem to be to convince other people that they’re wrong. So many journalists are currently treating their articles like instant oatmeal. They want to throw in a few undeveloped ideas, think about it for a hot second and then produce a nice bowl of steaming truth for thousands of people to enjoy. What the present situation reveals is that truth cannot be treated like instant oatmeal. Truth takes time to incubate so that it can emerge as fully and robustly as possible. Because of that, people must understand that discussion begins with an idea or a claim and over it interacts with other ideas. Rather than trying to convince, they should trust that if their idea is correct, it will outlast the bad ones. Fake news and clickbait articles will fade, but only one thing will truly stand the test of time: authentic, honest journalism. While going on Facebook may always feel like rush hour, patient reporters and news consumers are always one step ahead: cruising in the carpool lane, and pushing full speed ahead.

Photographer: Eliana Park Designer: Allie Orth

THE NAKED TRUTH 38

PREGNANCY, OPTIONAL A LOOK AT OPEN ADOPTION AND SURROGACY By Mckenna Boen

MOMS ARE ALSO THE ONES WHO MEET THEIR CHILD DAYS, MONTHS, OR EVEN YEARS AFTER THEIR BIRTH. THEY ARE THE ONES WHO PASS ON NO CHROMOSOMES, SHARE NO DNA For others, parenthood looks like being one of two moms and visiting their child on the weekends, because the pregnancy was not expected but closed adoption is out of the question. In the case of Happy Future Surrogacy, however, parenthood is a business opportunity — and a successful one at that. Described as an “international surrogacy and egg donation agency committed in helping future parents achieve their dream of parenthood,” Happy Future Surrogacy is constantly booked with a waiting list of infertile couples who want to have a child of their own but are unable to.

ince the dawn of time, a unique intimacy has existed between mothers and their children. Mothers are the ones who nurture their child in their womb for nine months. They are the ones that pass on chromosomes and DNA, and they are the ones who look so alike to their daughters that they get mistaken as sisters. Yet, in the case of open adoption and surrogacy, moms are also the ones who meet their child days, months, or even years after their birth. They are the ones who pass

on no chromosomes, share no DNA, and whose parenthood may be questioned due to a lack of resemblance. But despite this, these moms are also the ones who love as if they had birthed their child themselves.

the case of many infertile couples, becoming a parent entails paying $35,000 to $60,000 for a surrogate to carry their embryo for nine months.

Generously compensated, surrogates go through a lengthy journey before embryo transfer takes place. However, once applications are accepted and surrogates have met with and been approved by the couple they will be helping, the process is quick and painless. In fact, employee and surrogate caseworker Martha Saldaña reports that there have been no issues between couples the two years she has been there. Nonetheless, both the surrogate and the couple are required to

sign a legal contract outlining the responsibilities of each party in the case of a disagreement or mishap. One potential complication comes when the surrogate grows an attachment to the baby that they are carrying. Although parents may send updates of the child after birth, for some surrogates this is not enough. As Christian ethics professor and Talbot chair, Scott Rae, alluded to in a recent interview on the topic of assisted reproduction, the genetic tie between surrogate and child is the very reason that gestational surrogacy is the new norm. In the past, genetic surrogacy was most common, a process where surrogate mothers provided both the womb and the egg for the progeny they carried. According to Dr. Kecia Gaither, this insemination. Essentially, the sperm of the father is injected, but the mother paying the surrogate for her services is not genetically involved. However, as Mark Hansen wrote in the 2015 article “As Surrogacy Becomes More Popular, Legal Problems Proliferate,” this process became controversial when many surrogates refused to give up the newborn after birth — citing genetic and emotional attachment to the infant. Thus, when courts began ruling in favor of the surrogate because of her genetic tie to the baby, companies switched almost entirely to gestational surrogacy. Using this approach, the surrogate is in no way tied to the child they carry. Instead, as detailed in an article by Karisa Ding entitled “Gestational Carriers,” an embryo is inserted into the womb and the surrogate acts as a human incubator for nine months. For many people such as Rae, gestational surrogacy still proves morally problematic. No stranger to infertility, he and his wife struggled to

THESE MOMS ARE ALSO THE ONES WHO LOVE AS IF THEY HAD BIRTHED THEIR CHILD THEMSELVES PREGNANCY, OPTIONAL 40

“I never imagined that my academic study of ethics in reproductive technology would actually follow me home like it did,” said Rae. Nonetheless, the Rae’s infertility problem solved Since then, Rae has gone on to write over 10 publications on the ethics of assisted reproduction. Through his study, he concludes that “the surrogates are often reduced to baby breeders, prenatal babysitters… language that I think devalues.” On this point Rae presents the argument that perhaps feminists ought to be bothered by the thought of surrogates being bought and sold as vessels for other life. Interestingly enough, Rae also presents the ethical dilemma of whether or not surrogacy constitutes the sale and procurement of a child. Viewing the surrogate as the mother of the child allows one to argue that, by selling their child to another couple, a form of slavery is taking place. Conversely, birth mothers who put their babies up for adoption do not receive any form of payment. Regardless, the issue of the birth mother’s involvement in a child’s life is of utmost importance. For Anna Barberio, not being in the life of her son was out of the question, even though she chose to give him up for adoption at the time of

pregnant. The very event that so many couples years before she had hoped, and with a partner who would soon be moving from the United States to Australia.

DON’T CALL ME ‘MOMMY.’ YOU’RE GOING TO BE A MOM NOW decided to sustain the pregnancy due to the lengthy procedure required otherwise and the knowledge that abortion was generally abhorred by the church. With that decision made, Barberio soon discovered a website listing couples looking to adopt. Interest piqued after discovering a couple who owned a Labrador retriever as she once had, and Barberio contacted them to discuss an open adoption arrangement. Identifying herself as a “going to soccer games” birth mom, Barberio expressed her desire to be fully involved in her son’s life. Now, almost six years later, Flynn does not bat an eye at the thought of having two moms. In fact, it is the only thing he has ever known. While Barberio admits that open adoption does not insistent that, overall, the choice to place Flynn

adoptions mean that the birth mother is able to maintain contact with her child to some degree. From receiving a few photos a year to going to soccer games and birthdays, how much a birth mom participates in her child’s life varies from family to family. The level of involvement also typically takes into account the wants and needs of both the adoptive couple and the birth mother.

son. Graduating this spring with a bachelor’s degree in psychology, Barberio plans to pursue her doctorate in the coming years, with the goal of conducting research on whether or not open adoptions are advantageous for the child involved. Thus, although motherhood looks remarkably

Born and raised in a Christian family, Barberio never imagined herself pregnant before marriage, much less by the age of 15. Although she had been throwing up regularly for over four months, Barberio had denied the fact that there was life growing inside her. With no apparent weight gain and with pregnancy far from the minds of Barberio forced to face the facts after her mom discovered her internet search history regarding common pregnancy symptoms. Nevertheless, it was not until a very tearful and angry Mrs. Barberio told Anna “Don’t call me ‘mommy.’ You’re going to be a mom

become mothers with the help of a surrogate or an adoption agency, the result of having a baby is the same. As possibly the most impactful event in one’s life, the process of having a child is often subjective. So whether mom has the same skin tone, whether she was pregnant for nine months, or whether she is one of two moms, being a mom is just as celebrated for adoptive or surrogate parents as it is for birth parents.

Photographer: Tayte Johnson Designer: Allie Orth

THE POINT

conceive for years during his time as a doctoral student.

EDITOR-IN-CHIEF A n g e l e n e Wo n g

PRINT EDITOR K a t h r y n To o m b s

VISUAL DIRECTOR Kayla McCabe

WEB EDITOR Morgan Mitchell

COPY EDITOR Rachael Smith

MANAGING EDITOR Jubilee Pham

ASSISTANT MANAGING EDITOR Monica Kochan

BUSINESS MANAGER E l i j a h Wa d l e y

DESIGNERS Cassidy Eldridge Micayla Jones Sean Leone Allie Orth Sydney Williams

PHOTOGRAPHERS Aili Alcone-Chavez Ta y t e J o h n s o n Janelle Mejia Eliana Park A n a s t a s i a Wa l t s c h e w

WRITERS Caleb Aguilera McKenna Boen Brittni Coffeen Robert Heckert Leah Lu Gillian McCuistion Katie Morton Tim Seeberger Claire Zasso