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Stories In Focus

The Resurrection of the Lanthorn

New Co-editors revitalize a withering publication.

Of the trinity of Houghton student publications that includes The Star, The Drawing Board, and The Lanthorn, it is the latter that is perhaps most foreign to students this year. In part, this is due to the case of the missing editorial staff and the resulting scramble for their replacement about halfway through last semester. Fortunately junior Essie Fenstermacher and sophomore Ava Bergen volunteered to take charge and revive the Lanthorn once again.

Lanthorn OfficeFor Bergen, a sophomore English and communications major, the Lanthorn was an important part of her experience her first year, and the same goes for Fenstermacher. As a literary magazine that includes poetry, selections of prose, short stories, and more, the Lanthorn appeals to avid readers and writers alike. For writers, the Lanthorn is a “good space for writers to put themselves out there,” said Bergen, as well as being a practical and simple way to get feedback from their audience, other writers, and the editors themselves. Students who write more for leisure might enjoy the chance to see their name by something in print out there for all to see, but they also benefit from the ability to be anonymous. Anonymity, according to Bergen, affords writers a certain “freedom [they] don’t have in other areas,” the Lanthorn is a “safe space for somebody who wants to talk about something very uncomfortable or talk about controversial ideas.” Fenstermacher added that it is an outlet that fosters connection and offers people the chance to “put in their own input, or just come to it and find new ideas.”

More than another thing to pick up and read when you’re bored on campus, the Lanthorn’s mission is to engage the student body and to have them then engage each other. According to Bergen, “if the Lanthorn can spark conversations, spark ideas, spark somebody to think in a different way or to think of someone elses’ perspective, that would be really wonderful.”

With an ample budget, Bergen and Fenstermacher hope to publish quite a few issues this semester. The arrival of over 90 submissions over the course of a week and a half in the fall indicated to the editors that “people do want to write things, people are writing, and they already clearly had this material they submitted.” A trend they hope continues this spring.

In a world of where conversation is carried out in online comments, Facebook messages, and texts, Bergen thinks that it is “important for people to engage in actual conversations with each other, which isn’t to deride texts or Facebook, but I think you can’t underestimate the value of reading something on a page and taking the time to absorb that idea, that concept, and the effect that has on a person. If the Lanthorn can encourage that then I think we’ve accomplished our goal.”

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Opinions

Homosexuality and the Church | Part 2

In my last article, “Homosexuality and the Chruch | Part 1,” I addressed the issue of how the church should respond and treat the LGBTQ community. Changing behavior is not a particularly simple or easy task, especially when that attitude or behavior is rooted in centuries of dogma and tradition. In fact, church doctrine typically serves as the basis for action. This typically comes out in positive ways when the church takes it upon itself to care for the poor, feed the hungry, etc. However, when our doctrine says something intrinsically negative, our actions seem to follow suit.

HollyThe church has problems dealing with its congregations full of sinners. Grace and forgiveness are exceedingly hard to extend, and judgment is often cast instead. If Paul condemns the adulterer, so does the church. If Jesus condemns the Pharisee, the church condemns their modern day equivalent. Sin is a recurring problem, and yet it is an issue that we perhaps don’t fully understand. The common picture of sin that the church gives is characterized by specific actions: adultery, lying, murder, etc. However, reducing sin to mere actions misses the point of what sin is. It has to be more than breaking the rules. A more accurate understanding is that of sin as separation from God. With this definition of sin in mind, it gives us cause to reevaluate what is actually sin and what is not.  Homosexuality, I will argue, is not the sin the church has believed it to be. Thus in adjusting her theology, the church will be able to change her behavior toward the LGBTQ community in significant and lasting ways.

Catholic priest and theologian James Alison, a gay man himself, calls himself an “educated amateur” when it comes to the topic of homosexuality. In his article The Fulcrum of Discovery or: How the ‘Gay Thing’ is Good News for the Catholic Church, Alison lays out his basic premise which is two-fold: first, “what we call ‘straight’ or ‘heterosexual’ is not the normative human condition,” humanity is not “intrinsically heterosexual,” and second, homosexuality is “not a vice or a sickness. It is simply a regularly occurring minority variant in the human species.”

Alison rejects homosexuality as being any sort of psychological or physiological pathology, and instead argues that it is a minority variant that regularly occurs, “independent of culture, habitat, religion, education, or customs.” The reality of “being gay” is lived in “an entirely culture-laden way” just like any other human reality, which is why, Alison argues, it has been often misinterpreted as being merely “a function of culture, psychology, religion or morality.” This is why the church has gotten historically “worked up” over the issue; if she simply saw it as something that is just there, not something wrong or something to fix, “being gay” would be a non-issue. Alison finds support for this claim and argues that there is no longer scientific evidence to reinforce the idea that homosexuality is inherently odd or wrong. It is merely an objectively true fact of being human that some individuals (between three and four percent across all cultures according to Alison) are attracted to members of their own sex.

Chaisson_HollySurprise, humanity is more complex than we (the church included) had originally thought. Historically the church has taken stances on social issues (racism, women’s rights) that she later must amend; homosexuality is simply the next item on this list. The church has new information at her disposal and it is her responsibility to make amends and reform not just her attitude and behavior, but her doctrine as well.

Honestly, when the idea of “being gay” is given any amount of thought, it is hard to say why (aside from culturally dependent and misunderstood Biblical passages) it would be a sin. Why is being attracted to a member of your own sex such a bad thing? Shouldn’t what matters the most be love? Why should we care the context in which that happens if it is a healthy and safe one? The homosexuality that Paul talks about is not this; it concerned abusive relationships between older men and younger boys. This I can see being a sin. Two men or two women simply falling in love does not compute as sin for me, I agree wholeheartedly with Alison. If our image of God is so small that only heterosexuality is acceptable in his design of humanity, we have bigger worries than marriage equality.

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Opinions

Homosexuality and the Church | Part 1

On October 19th, a proposed draft document concerning ministering failed to pass approval on sections regarding the church’s position on ministering to the gay community. There were roughly 200 bishops in attendance during a two-week conference on this document, which passed through several drafts before reaching a final, which was ultimately voted down because it did not receive the necessary two-thirds majority vote needed to pass.

The original draft of the paragraphs concerning the gay community used encouraging and progressive new language. According to BBC, the language spoke of not only “accepting and valuing a person’s sexual orientation,” but also offering gays a “welcoming home” in the church. The earlier version went even further, declaring that homosexuals had “gifts and qualities to offer to the Christian community.” The fact that this was the original language approved by Pope Francis speaks volumes. Unsurprisingly, gay rights activists and progressive church groups were in full support, rallying around this veritable new horizon. Sadly, in subsequent versions, this breakthrough and promising language was slowly whittled down to a draft that BBC again quotes as stressing a “welcoming” tone and timidly advocating the avoidance of discrimination. Disappointed by the decision of the synod, Pope Francis insisted upon full transparency of all document drafts and voting tally. In the same BBC press statement, Francis is quoted as cautioning against “hostile inflexibility, that is, wanting to close oneself within the written word, and not allowing oneself to be surprised by God.”

As a community, the church has much to learn from this event. First and foremost, churches across the board, Orthodox, Protestant, and Evangelical alike, need to turn the same critical and introspective eye that Francis did to their own treatment of not just the gay community, but also the LGBTQ community as a whole. It is no longer acceptable for the church to merely “put up” with this community, rather it should take its cue from the original, progressive language and actively welcome and encourage the LGBTQ community to participate in congregations fully. Taking the attitude of “hate the sin, love the sinner”

toward the LGBTQ community can actually be damaging. This sort of hip church slogan, when directed specifically toward this community, tells individuals that their entire sexual identity, an integral part of who they are, is supposedly “hated” by the congregation at large. Francis spoke not only of accepting a person’s sexual orientation, but valuing it. The language of “hate the sin, love the sinner” encourages tolerance, not acceptance, and is far from any sense of granting any value to the sexual identity of members of the LGBTQ community.

How can the church be a welcoming home if it does not come right out and express acceptance, love, and even appreciation for what the LGBTQ community can bring to their congregation? I know very few people in general who are eager to be a part of the church that does not express outwardly a sense that all are truly welcome and all are valued for who they are. Regrettably, the church has historically struggled with being welcoming to groups that society itself has ostracized. Yet the church has learned from its mistakes. Churches today have overwhelmingly more positive attitudes regarding women and racial diversity (I am not, however, making a blanket statement ignoring that problems regarding these groups are still present and negative in many churches). In these situations, the church has perhaps allowed itself to be “surprised by God,” and has accordingly taken measures to manifest whatever it is that the body of Christ truly should look like.

Despite what feels like the overwhelming majority of churches, there are a growing number of churches that have not been performing as dismally when confronted with the LGBTQ community. During a parade on National Coming Out Day in Ashland, OR at least seven churches in the area happily participated in the parade, waving rainbow flags and holding signs of welcome, encouragement, and acceptance. Pastors and congregants alike waved, smiled, and applauded their fellow marchers, creating an atmosphere of community and affirmation.

In another context, the Columbus Mennonite Church (CMC) in Ohio installed their first openly gay pastor, Mark Rupp, on September 21st. Rupp’s sexual identity and the fact that he is in a relationship with another man did not discourage the congregation, rather they went forward with the appointment despite not having the green light from their Central District Conference or the Mennonite Church USA. However, they were granted congregational discernment on the issue. Along with the installation of Rupp, the article on Mennonite.org revealed that the CMC announced three commitments that not only declared that the church would not use “sexual orientation of practice as criteria for membership,” but that it would also not be “a factor in the hiring of office and pastoral staff.”

These examples are hopefully in the company of many others like them, and they provide a glimpse into what steps the church can take regarding this issue. Instead of taking a moral high ground over the LGBTQ community, the church needs to welcome them as equals, something that cannot be achieved by mere tolerance or the avoidance of discrimination. Rather, the church needs to be active in not only accepting different sexual orientations, but also actually valuing them, recognizing too that everyone, including the LGBTQ community, has something to offer to the Christian community at large.

The question of reform must be considered, but perhaps reform needs to happen at the ground level first instead of being passed down institutionally. Churches are beginning to take a stand, and hopefully these new, radical changes slowly make their way up through the church leadership, across all denominations.

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Stories In Focus

Houghton’s Literary Magazine Burns Bright

In an average week students regularly see the campus publications The Houghton Star and The Drawing Board strewn about. To break the monotony about twice a semester a different type of publication hits the stacks, Houghton’s literary magazine, The Lanthorn. With its debut volume hitting campus in May of 1932, The Lanthorn has been an outlet for student writers to showcase creative work outside of the writing classroom. Current Lanthorn editor Ben Murphy, senior, compares the Lanthorn to other non-academic functions around campus; “the student juried art show allows any student to put their work out there [and] Java provides a venue for people to play their own music. We do the same sort of thing, I think.”

academics-headerOften run on a low budget, the Lanthorn publishes a range of creative writing, both poetry and prose, and artwork as well. And while the Lanthorn may have obvious appeal to both English and Writing majors, the Lanthorn accepts and encourages work from all majors, a tradition they’ve strived to maintain.

With that in mind, the Lanthorn has served as a sort of jumping off point for writers to kick-start their careers. Current Academic Dean Linda Mills-Woolsey, vice president for academic affairs, and several of her editorial staff are all prime examples of writers that continue to benefit from their experience and involvement with the Lanthorn. Mills-Woolsey herself has published a range of work, mostly poetry, and a number of her group who first published in the Lanthorn went on to have writing careers.

Writing careers aside, the Lanthorn offers experience for those applying to graduate school and jobs outside of the professional writing sector; 2013 Lanthorn Editor alumna Hannah Hanover, added that “participation and publication in a college’s literary magazine or compilation is highly desirable when applying to graduate school, or even creative positions in the job market.”

While the Lanthorn has the potential to provide valuable professional experience for writers, according to Murphy, it provides an important outlet in offering anonymous publishing, “[it] allows for a safe space for emotions and narratives that may not jive with typical Houghton-friendly issues.” Moreover for students who, like Murphy, “think of words as [their] art,” the Lanthorn plays a major part in “providing a place for wordy-art.”

Like every longstanding publication, the Lanthorn has consistently undergone changes, and this year is no different. This year’s editors worked to “establish a recognizable symbol [marketing brand],” for the Lanthorn according to Murphy, and senior Abby Buckingham handling the design with the help of Caffeinated Creative Studios, in hopes to “better cement the magazine’s presence and identity in students’ minds,” according to Murphy.

Along with this redesign, the Lanthorn has shifted towards encouraging more prose works. “Some years the Lanthorn has been very poetry heavy,” said Murphy, who sees the turn towards prose reflecting his own work as a fiction writer, and added, “I imagine this sort of thing will shift along with whoever is the current editor.” As far as design goes, Hanover mentioned that she and her staff worked to “[bring] back a larger, fuller format for the bi-annual Lanthorn, complete with vibrant color photos and art.” Additionally, a special trend with the Candle has been publishing a “special feature” edition, last year’s featured staff writing and art, and this spring’s featured only flash fiction and haikus.

An enduring Houghton tradition, the next hurdle the Lanthorn faces is the digital age. As the number of college newspapers publishing online continues to rise, the question of the power of print lingers. Murphy weighed the pros and cons, saying, “I think the benefit to print is that we can leave them lying around campus for people to peruse and then leave behind…Also because the edition is selective (we publish probably around 30% of what we receive) I think the quality of work and satisfaction gained from getting in would certainly go out the window,” and on the other hand, “I think there could be something said for a digital version or counterpart of the publication, though it would take a more tech and design savvy editor than myself.”

With the technology debate unsettled, the Lanthorn will no doubt continue its tradition of publishing student work and serving as a true creative outlet for writers campus-wide.

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Opinions

No Longer the Face of Rebellion

Tattoo. The word strikes fear into the hearts of some nervous suburban mothers whose minds are flowed with visions of hardened sailors and ruthless convicts. Or does it? The stigma that once surrounded tattoos and those who wear them is shifting slowly but surely following the radical revolution that has been taking place in tattooing.

tattoosRecently I watched Eric Schwartz’ documentary Tattoo Nation in which he traces the evolution of the art of tattooing beginning at the time when having a tattoo meant one of two things: you had either been in prison and served hard time, or you had been a sailor in the Navy. Prison tattooing is really where the art of tattooing as such took off. Inmates had to use handmade needles and were forced to work in the limited color palette of black and gray, with ink made of ash and soap. However it was the diversity and the lack of cohesion in prison tattooing that gave leverage to the rise of individuality in tattooing. The black and gray palette and fine line work of prison tattoos became the foundation for expansion in the world of the art of tattooing. In Tattoo Nation, Charlie Cartwright and Jack Rudy are inspired by the techniques they saw nurtured behind prison walls, and in conjunction with their creativity, they became the pioneers of the tattoo industry as we know it today.

Even as the craft began to expand, fear and judgments still lingered, as many were unable to erase the negative ties etched in their minds between tattoos and prison. Yet as tattooing kept gaining traction, artists expanded their clientele from ex-cons and sailors to include anyone who walked in off of the street. As their clientele expanded, so did the artist’s repertoire. Legends like Ed Hardy, “the Godfather of modern tattoo,” both helped to lay the foundation for Traditional tattoo art and introduced the art of Japanese style tattooing to America.

Slowly the revolution of individuality in tattooing and its expansion as an art form has further introduced the idea of self-expression to the world of tattooing. Self-expression in tattooing is akin to self-expression in any other type of art medium, the only difference is that this canvas is living and breathing. The stigma against tattoos has started to fade as they’ve become much more than designators for sailors and ex-cons. Their ability to be individualized has made them ways to capture meaning and significance in a person’s life.  In a digital age, tattoos are a concrete form of expression; they cannot be lost in the recesses of the Internet or deleted, rather the art becomes a true part of the person and their identity. Alongside the deep significance and personal meaning they can (and typically do) carry for people, tattoos can also serve as permanent accessories and have become a type of rendezvous for fashion and art. Although perhaps still odd to many in the art world, tattooing has the potential to be an expressive and beautiful art form that can be shared as easily as a handshake.

The revolution in the tattoo industry has been accompanied (begrudgingly so) by a corresponding shift in attitude amongst the general public toward the tattooed world from a negative one, to one which is more accepting and understanding, and perhaps bordering on supportive in some cases. However it’s no secret that the professional world is one of the last holdouts. A scenario that is quite common today is that of worried parents all but threatening unemployment and homelessness if their children get tattoos in the hopes of scaring them into making “smarter” decisions.  However, while this argument still carries some weight today, it is essential that this bias in the professional workforce be put to rest. Using the presence (or visibility) of tattoos as an excuse not to hire an applicant gives the owner the ability to take away the worker’s bodily autonomy, which is unacceptable in this day and age. Not to mention that discriminating based on the presence of tattoos is akin to discriminating based on haircut or even birthmarks. However, an allowance should be made if the art is unfit for the workplace (such as explicit words and images).

Tattoos no longer necessarily scream “rebellion” and “questionable character;” rather they’ve become an artistic way to define oneself. In light of the evolution of tattooing from a pseudo-art past time for sailors and convicts to a modern art form, our society should reflect a corresponding change toward appreciation of art instead of judgment.

 

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News

Campus Celebrates Purple and Gold Week

Purple and Gold Week is a well-known tradition at Houghton. The week’s events include free t-shirts for students to show their loyalty for either purple or gold and participate in the “Houghton Out” at the basketball games, and campus-wide entertainment such as the Pyramid Game Show and SPOT.

CAB is in the organization most involved in Purple and Gold week, organizing and overseeing most of the week’s events. Other groups such as the athletics department and the Class of 2015 co-sponsor some of the events as well. Due to its extended run, CAB devotes a significant amount of time toward planning and running the week’s events. Events such as SPOT and the Pyramid Game especially require advanced planning. For example, the selection of SPOT hosts Luke Ogden and John Carpenter took place at the end of last semester. Alongside planning for these larger-scale events is what CAB member Joshua Duttweiler said were the “usual steps in planning a party; decorations, food, etc.”

P&GfrontpagerThe planning for this year’s events was similar to last year’s, said Duttweiler, “with the exception of changing the game show to Pyramid which is a better known game “than last year’s ‘Match Game.’” Zina Teague, a Houghton alumna who has been selected to be a contestant on the Pyramid Game, said that she loves participating in Purple and Gold week events as an alumna, even if it is just to “simply share her goofiness with others” on campus. Additionally, the “Just Dance” Tournament, which was new to last year, was brought back due to its popularity and Duttweiler said CAB expects it be a success again. Most of the events are chosen “based on tradition,” said Duttweiler; “the shirts, CAB Couch during the basketball game, the game show, SPOT, and the dodgeball tournament have been going on for many years now and are looked forward to every year.”

Vice President for Student Life Robert Pool added that he had been working with SGA to help them think of “ways to relight the fire” encouraging student involvement, and to “make Purple and Gold week better, stronger, and more institutionally adopted.” Pool said that the purpose of Purple and Gold week is to not only “have fun” but to “boost school spirit” and “encourage a common experience among all students.”

Pool said that student response has “met and even exceeded expectations.” This week is rooted in Houghton tradition that goes back even to its “heyday” in the mid to late 1960s when “freshmen were divided into purple and gold, [it] was their identity…they bled purple and gold,” said Pool, who added that some Houghton alums, such as Paul Mills, “really remember those times.” Pool said of Mills that he remains “very loyal to his Gold team,” continuing tradition instilled over 50 years ago.

“These [will be] some of the cherished memories that all of us want to have to tell your children and grandchildren what college is like. [Purple and Gold week] has a lot of cherished value that will help students connect with their alma mater,” said Pool.

 

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Stories In Focus

Behind the Scenes: Rene Stempert, Mother of Gillette

Rene Stempert is a familiar face for many on campus; most know her from her maintenance work in Gillette, but perhaps more know her as a friendly and caring role model and friend.

StempertPart of Stempert’s dedication and discipline when it comes to running the maintenance in Gillette stems from the time she spent in the Air Force and the Air National Guard. Describing her choice to head to the military as “running away from everything [she] knew,” Stempert spent about five years on active duty stationed in Louisiana. In the midst of her life in the military, Stempert married and became pregnant with her first child. While on active duty and during her pregnancy, Stempert remembers one moment that stood out from all the rest, the moment she was saved. Stempert’s husband at the time was a particularly negative force in her life, and it was her supervisor who introduced her to Christianity and eventually played a part in her conversion. Following the birth of her son, Stempert separated from her husband, and requested to be stationed closer to her home to start a new chapter of her life.

While juggling to care for her son and working at the base in Niagara Falls for the Air National Guard in 1994, Stempert met the man who would not only bring her to Houghton, but soon become her second husband. The two met and married in a matter of months, eight to be exact, and Stempert excitedly started her job at Houghton the following month.

As a new Christian, Stempert felt at home here at Houghton surrounded by people who made countless positive impacts on her life. However, after working a few years, Stempert began to realize that she too could have an impact on those around her on campus, she found herself being both having a mentor and being mentored. Stempert started with the little things, remembering her residents’ names , and she was surprised at “how much of a difference it made, especially for freshmen.”

Kayla Miller, a freshman biology major, first met Stempert when she recruited her help to deal with their unbearably squeaky beds.  Though she was expecting Stempert to keep the conversation to the squeaky beds, she was surprised at just how friendly she was.  “She didn’t just want to help us about the bed but was asking us questions and sharing with us about her life.”  Miller and her roommate enjoyed talking with Stempert as they took care of her furniture.

Making it her mission to learn the name of every girl in the dorm, Stempert continued to invest in her residents by making herself available to listen, pray, and offer support. Additionally, Stempert has gone above and beyond and has taken the initiative to invite Gillette’s RAs over to her home for dinner, where her chili was a hit.

Not only was Stempert a positive influence on her residents, she was also a strong role model. Following her divorce from her second husband, Stempert acknowledged that she “could’ve picked a number of paths,” some very negative, but instead she described herself as “giving it to God,” and let Him “carry her through it.” An experience she noted made her faith stronger than ever.

Although working in maintenance may seem like it could be a dull job most of the time, Stempert has her share of horror stories, the most memorable involving bats. Always a “scary and funny thing,” Gillette’s bat problem used to be quite significant with bats swooping through the halls in the basement New of Gillette, barely missing getting tangled up in the residents’ hair. Stempert and the rest of the maintenance staff soon discovered that with the use of a broom and a bucket, the bats could be safely and humanely removed and released back into the wild. Even though there have been measures put in place to keep the bats out, a couple occasionally wriggle their way in, making for a lively evening for Stempert and her colleagues.

Outside of the work she does at Houghton, Stempert has been a part of Campus Life Youth for Christ in Belfast for about four years. Stempert enjoys being able to work with youth outside of the college, particularly having the opportunity to “show the love of Christ through spending time with them.” Plans to start a Bible study with this group are also in the works for Stempert.  When she’s not investing her time in others, Stempert enjoys gardening immensely, as well as taking her dog Brody for walks.

 

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Opinions

In Yourself Right Now Is All the Place You’ve Got

Independence is a value we need to revive in our society. Individuals are primarily valued in the context of others, not as those who stand alone. Rather, society values the team, a conglomerate of individuals working together to embody the values of unity, cooperation, and interdependence. I’m not bashing these values or downplaying their worth, but I am arguing that our society, in venerating these so dearly, have neglected (almost entirely) the virtues of independence.

independenceThere is a disproportional amount of emphasis placed on teamwork and being able to lead a group, especially in the professional world, where common interview questions and required skills reflect these values. Participation in sports, student/other organizations, clubs, churches, etc. is essential for college applications, including those for graduate school. Although features such as GPA and various standardized tests speak to the success of the individual, they are quite often not enough for students who hope to attend Ivy League schools, receive scholarships, or participate in competitive academic programs.

Looking more generally outside the realms of education and profession, communities (perhaps even Houghton) intrinsically approve of those dubbed “social butterflies” and are prone to look down on the loner. Those who choose not to date, avoid parties and dances, and enjoy spending more time in solitude are no stranger to oddly judgmental looks and the label of “introvert,” which in and of itself bears the prejudice of an unfavorable connotation.

In a world that thrives on connection, interdependence has become our comfort zone; others provide us the parameters to define ourselves, and their understanding of us frequently becomes our own. Ralph Waldo Emerson reflects, “it is easy in the world to live after the world’s opinion,” and I’d argue that this is why it’s comfortable for us to live in a world where we’re reliant on others who provide praise, encouragement, and assurance. If the qualities of independence and separation are not those we actively practice or seek out, it’s easy to remain in the mentality set forth and lauded by the majority. It gets us into the best schools, graduate programs, jobs, the best social circles, and the list could go on.

Independence thrives in separation, and I’m inclined to go as far as to argue that truly understanding yourself apart from others is invaluable, perhaps even “very healthy” in the words of Oscar Wilde. After all, we may tirelessly pour ourselves into other people and thrive on these social interactions and relationships, all in an attempt to find our place in the world amongst the masses. Yet when it comes down to it, as Flannery O’Connor candidly puts it, “in yourself right now is all the place you’ve got.” In other words, “[we] need to know how to be alone and not defined by another person,” as Wilde puts it. For if we neglect to start at square one and work at defining ourselves and then grow from there, how can we even begin to fit ourselves into the puzzle of society? Without form, without a solid definition of self, we’re doomed to slip like water through cracks in relationships, with our concept of self pooling according into the bounds of what others dictate.

In separation and solitude we’re forced to be alone with ourselves. Without the distraction of anyone else, we have the luxury to examine our character, our desires, our hopes, and then devise the means to act on them, whether we choose to devote ourselves to reading great literature, writing poetry, creating art, going to the gym, or simply thinking. Independence signals a loyalty that is first to ourselves, and this fidelity grounds us not only in our self but also our principles, and that, at least, society agrees is desirable. I think we are perhaps prone to underestimating the depth of our potential in and of ourselves, and because we’re not really encouraged to pursue unearthing it, we miss out on what we have to offer. Society seems to value the trademarks of strong individuals, yet it forgets or perhaps even ignores what it takes to arrive there.

That being said, I’ll admit that relationships are important. Emerson goes on to add that while “it is easy in solitude to live after our own [opinion],” it is the “great man who in the midst of the crowd keeps with perfect sweetness the independence of solitude.” It is not enough to merely recognize and then embrace the values of independence as an individual separated from society; rather, after we’ve grasped hold of them, we must continue to embody them as we re-enter our world interdependence and relationships. In his work, Walden, Thoreau explored the values of solitude and separating oneself from society, and while I’m not recommending everybody mimic his extensive solitary stint in the woods to develop an appreciation of the individual and independence, I do think we can (and should) mimic it to some degree. Solitude does not need to be constant; in fact if it is, it can have pretty negative consequences (think effects of solitary confinement), but I would argue that it is essential in any daily routine, not just those of introverts.

Nevertheless, it is imperative we see that although Thoreau clearly appreciated the values of independence and solitude, he also did not disdain human camaraderie; in fact he valued it quite highly. This “solitude” that Thoreau praises, and what I am recommending we rediscover, is not loneliness or extreme isolation, but rather introspection and an understanding of self, and an ability to maintain these boundaries of self that define us in the midst of the real world, where relationships and interactions with others dominate our lives. In the words of Thoreau, “Individuals, like nations, must have suitable broad and natural boundaries, even a considerable neutral ground, between them.”

As individuals it’s vital we recognize the importance of independence and separation, and our intrinsic value outside the bounds of our relationships. Furthermore, it’s perhaps more essential, even crucial, that society not only acknowledges these values, but considers them to be worthwhile. Whether or not this will eventually be reflected on the institutional level has yet to be seen, but perhaps our starting point must be a change in our definition of what constitutes a valuable member of society.

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Arts

“Survivors” Photography Exhibit Installed in CC Basement

The Houghton Coffeehouse is now featuring a photography exhibition entitled “Survivors.” This exhibition, which has received national recognition, is by freshman Sandra Uwiringiy’imana and her brother, Alex Ngabo.

Sandra“Survivors” is a collection of pictures taken at refugee camps in Burundi, depicting Congolese survivors of the Gatumba Massacre which took place August 2004 in Burundi. The collection was first shown at the Visual Studies Workshop in Rochester, New York in 2011 as part of a series on genocides that they were featuring in that exhibition.

According to Uwiringiy’imana, this collection is intended to not only relay the story of what she had been through, but also to communicate to her audience that the “world is bigger than Rochester.” For Uwiringiy’imana, this exhibition tells the story that she “didn’t know how to express through words,” and by using photography as a means of expression, she was able to put “all her feelings into it” without “having to worry about finding the right words.” A subject as large as the Gatumba Massacre is a story that Uwiringiy’imana said is not just hers to tell. As she said, “this didn’t just happen to me, it happened to hundreds of people,” She hoped that this exhibition is her way of getting their stories out as well as her own.

The exhibition has had a history of national and international attention. In 2011, after the exhibition had been installed for a time in Rochester, a representative from Newsweek called the gallery, asking to speak with Uwiringiy’imana. Upon returning their call, Newsweek asked Uwiringiy’imana to allow her exhibit to be a part of the annual “Women in the World Summit” that is co-sponsored by Newsweek and The Daily Beast. After accepting the offer, Uwiringiy’imana was asked to also speak at the Summit about women and war with host Charlie Rose alongside other female activists, including Angelina Jolie and Tina Brown. For Uwiringiy’imana, this venue with an audience of over three thousand people was the first opportunity she had to share her story with a “non-church” audience. As a result, this opportunity “opened a lot of doors” for Uwiringiy’imana in the realm of activism, leading to involvement with women’s refugee programs, the United Nations for World Refugee Day, and the organization 10 x 10, a global ambassador for the education of girls.

Uwiringiy’imana received “support from back home,” as she continued to share her story through “Survivors” and also through her newfound activist platform. She said that her support back home was enthusiastic about her activism, as they “had never seen one of their own speak for them.” Uwiringiy’imana was also faced with negative reactions alongside the positive ones, and said that she would often hear people remark that a “teen couldn’t express opinions on this issue well enough to the national government.”

Uwiringiy’imana said that Dr. Ndunge Kiiti was instrumental in bringing this collection to Houghton, with the help from a donation made by Al and Lyn Barnett, as an addition to the Faith and Justice Symposium. Upon the collection’s arrival at Houghton, Uwiringiy’imana said that it left her feeling “really vulnerable,” but that she hopes it motivates people to act, while giving them a sense of hope at the same time, reminding people that “God’s got your back.”

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To Infinity and Beyond; Religious Plurality and Dialogue

We live in a religiously pluralistic society. We see it in manifested in our own faith tradition with tens of thousands of Christian denominations, and also outside in the realm of world religions, spanning Hinduism and Buddhism in the East, to Islam, Judaism, and beyond. Even in the evangelical Christian milieu of Houghton there is still a reasonably large spectrum of beliefs and experience. For Houghton, as a Christian institution, does this plurality merely represent our extensive mission field? Or does it perhaps provide us with the opportunity to understand our faith—as individuals and a community—more deeply?

monstersPractically speaking, it is necessary that we come to terms with our religious differences, both across the spectrum of Christianity (which we experience on campus) and across the spectrum of religions we see as “others”. Though our respective traditions may be directly opposing one another, faith remains essentially a human trait, something solid to provide a basis for successful interfaith dialogue. But how are we to go about this dialogue?

Last fall in my Judaism class, I read an article by the rabbi Joseph B. Soloveitchik, (known popularly as “The Rav”) which I found to provide solid guidelines for interfaith dialogue. He stipulates that a confrontation (dialogue) between two faith communities is only possible if it is accompanied by a “clear assurance that both parties will enjoy equal rights and full religious freedom.” Additionally, both parties must have an assurance that they will be upheld in high respect, and not dragged through the mud, so to speak, when difficult issues or severe disagreements arise. In other words, if we neglect to provide a safe environment for these discussions, it is inevitable that neither party will come away with anything constructive, rather both sides will probably emerge somewhat insulted or discouraged.

Granted for the majority of us on campus it will be far easier to approach different denominations rather than entirely different religions; engaging a Catholic is quite different than engaging a Hindu, whose vocabulary, beliefs, and traditions are completely foreign for most of us. That being said, it is vitally important that we as a Christian institution strive to engage these very “other” communities. If we continue to avoid interacting with these other faiths, we risk allowing “monsters to grow in the silence,” as Dr. Case said, one of our world religions professors. I would define these “monsters” as our tendency to demonize or vilify any religion that opposes Christianity. This mindset only serves to further the disparity between our respective faith traditions, burning bridges rather than building them.

Thus these conversations should not be taken as opportunities to merely target non-Christians for conversion (or even to convert those outside the perimeters of our preferred denomination). In other words, our mission should not be to proselytize, but to establish relationships. These dialogues and relationships would help to destroy our unwarranted prejudices and misconceptions about other faiths, and aid us in being effective in a world that preaches tolerance. Constructive interfaith dialogue should force both sides to be open minded without requiring either side to sacrifice their beliefs to the other, helping foster conversations and relationships as opposed to mission fields.

This being said, we do have a “missionary mandate” as a Christian institution and church, and when all is said and done, even in these honest dialogues there remains an element of persuasion on each side. While conversion should not be our only aim, it is legitimate, but perhaps it is best pursued in the context of these relationships we establish through dialogue. After all, is our goal merely to increase numbers for the church or is it to welcome new members into the body of Christ? It’s at least my experience that the most successful evangelism is done within the context of real relationships, and when it comes to people of other faiths, we cannot hope for true relationships unless we are willing to engage in open dialogue.

Houghton appears to be heading toward becoming a more welcoming campus when it comes to interfaith matters. Dean Michael Jordan has said that the administration is on-board with increasing the diversity of speakers both in and outside of chapel. He mentioned that the Franciscan friars will be back, along with a couple speakers representing the Catholic and Presbyterian churches in the coming spring semester. This is a step in the right direction, providing the campus an opportunity to learn from and engage faiths that may be foreign to our own. Jordan also said that he is open to, and hopes to welcome, speakers outside of the Christian tradition on campus for panel events and discussions in later semesters. Presented with these opportunities, we have the potential to become a community of believers who are open and willing to engage in dialogue with the religious diversity in our own community and outside it.