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      In the Eastern Orthodox tradition of Christianity, Easter is more commonly known as Pascha, a Greek word meaning Passover. This year’s Pascha celebration was especially joyous for two Eastern students, Gabe Quinodoz who received the sacrament of chrismation and Thomas Sims who received both the sacrament of baptism and chrismation – sacraments marking the full entry into the church for both men. In this article, I interview Gabe and Tom, as well as a few other Orthodox students and an even an Orthodox professor on their experience of Pascha.

      I asked Gabe and Tom about what led them to the Orthodox tradition. Tom, a junior, said, “I began hearing about Orthodoxy in the spring of 2015 when my roommate began taking a course on Orthodox history and theology. We would often stay up past two in the morning having long conversations about the Faith over a Wawa sandwich or a bowl of ramen noodles. Through this experience, I became convinced that I needed to visit  an Orthodox parish and get a first hand encounter. So, that Pascha in the spring of 2015 was the first service I attended.”

      Gabe, a sophomore, spoke of his experience at Penn State. During a period of estrangement from faith, a mentor at Penn State helped him work through many of his doubts. In addition, Gabe pointed to “the love and patience and devotion and ceaseless sacrifice of the priests at my Church in pulling me out of a very dark time over the past three years.” Gabe was also attracted by “the deep, beautiful, and mystical theology, services, and hymns” and “the beauty and the light of the people.”

       I also asked both Gabe and Tom about their favorite moment of the Pascha celebration this year. Gabe said, “without a doubt my favorite moment was partaking of the Eucharist, the immaculate Body and precious Blood of Christ. It is a joy unspeakable to become that intimately united to Christ.” Tom spoke of a particularly transfixing moment, for him, recalling, “The priest of my Church, Fr. Noah, lights the first candle over the altar behind the curtain of the iconostasis in the pitch darkness of the Paschal Vigil approaching midnight, slowly chanting in the silence, and then spreads the light to everyone in the church.”

      Regarding her Pascha celebration, Sophomore Elise Sweigart had this to say: “Seeing Tom’s baptism was such a special experience because as soon as he came up out of the water, his face was shining in a way I have never seen before. I can see the Holy Spirit in his face.” Elise also added that “I never experience as much joy as I experience at Pascha, and each year it gets better. People think I’m crazy because I’m so excited to go to church in the middle of the night and stand for four hours straight and sing until my voice gives out, but I wish everyone could experience it.”

      My RA, sophomore Jake Kurtz, explained  that “Holy Week and Pascha in the Orthodox Church gives us the opportunity to relive and participate in the crucifixion and resurrection of Christ—it’s not merely a remembrance of what happened in a distant land 2,000 years ago. It is a living reality for us every single year.” He confessed that he “can’t think of any words that can accurately describe the emotion, excitement, and energy found during the whole progression of the occasion. It is unlike any other Easter service I have attended.”

      The theme of Pascha being beyond words was echoed by history professor Dr. Gary Jenkins. Dr. Jenkins says, “It’s hard to explain to friends what happens in the 3+ hour Pascha service (beginning at my parish at 10:30 PM Saturday night), the darkness and laments that start it, the one clear flame that emerges from the altar with the singing of “Come receive ye the light from the Light that is never overtaken by night,” the procession and then the proclamation in the resurrection with the words “Be open ye gates, and be lifted up ye everlasting doors that the King of Glory may enter;” but also the bright joy that comes with the Orthros hymns and the great Canon “Let God arise and let His enemies be scattered” and the constant singing of “Christ is Risen from the dead, trampling down death by death.”

      Dr. Jenkins reflects on how in celebrating Pascha he has been overwhelmed by “the presence, real and palpable, of those friends who have gone on before such as Fr. Adrian Pollard, Fr. Eugene Vansuch, and my brother Bob.” This experience leads Dr. Jenkins to note that Pascha is “that point where the veil between time and eternity is at its thinnest, and where modernity and even postmodernity flee like scared and impotent wraiths before a God who acts in history.”

      I have at least three more pages of quotes from these dear Orthodox friends who are simply brimming with joy as they recount to me their experiences this Holy Week. But I think I will end with one more comment from Elise. “Something especially amazing happened to me this Pascha,” recounts Elise. “I was standing in church and singing and this thought just suddenly came to me: this is what the Kingdom of Heaven is going to be like. And suddenly I was just filled with this longing for the joy of heaven. I’ve never experienced that before. It was so beautiful I started tearing up.”

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      When I was younger, I would watch films for myself and with only myself in mind. By this I mean that my sensitivities were my own: if a joke didn’t offend me, I laughed, and if a scene of violence didn’t jar me, I watched it without batting an eye. In the last couple years, I’ve begun watching films with others in mind, and this has radically changed my relationship to cinema. A somewhat superficial example: my girlfriend’s siblings range in age from thirteen to twenty-something, so helping select films enjoyable and appropriate for everyone can be quite the challenge. I told my parents that I am beginning to develop an appreciation for all their hard work of being curator and censor when I was growing up. A less superficial example: I have many close friends who have experienced trauma from various kinds of violence, and their stories are an active presence to me when I’m watching certain movies. Whereas in years prior, I would have enjoyed Wind River as a thriller, watching it recently was instead a painful reminder to me of the stories my friends have shared of their own sufferings. Wind River is a quality film and worth watching, but it’s hard to enjoy it, and I think that’s as it should be.

      In her recent New Yorker article, the actress Molly Ringwald recounts an experience watching a film with her 10 year old daughter. The film in question was The Breakfast Club, a film Ringwald starred in as a young woman. There’s a scene in the movie where Ringwald’s character Claire is upskirted, though notably in the filming of that scene it was not the (underage) Ringwald but rather an adult that was captured by the camera. Nevertheless, in her essay, Ringwald writes of the discomfort her daughter expressed at seeing the scene, and of her own discomfort in attempting to explain that scene. This experience led Ringwald to reflect on those classic John Hughes films that she starred in – The Breakfast Club, Pretty in Pink, Sixteen Candles. She notes that the #MeToo era has asked all of us to mature as viewers, to recognize that misogyny, sexism, and a profound lack of sensitivity to the suffering and exploitation of women is pervasive throughout Hollywood culture, evident in both the filmmaking process and in the films themselves. Ringwald writes, “if attitudes toward female subjugation are systemic, and I believe that they are, it stands to reason that the art we consume and sanction plays some part in reinforcing those same attitudes.” John Hughes’ films can be troubling as pertains to their portrayal of women, and that’s just in terms of the films-as-made. Ringwald tells us that the shooting script for The Breakfast Club featured a scene of the male principal spying on a female teacher swimming, nude, in the school pool. Ringwald convinced Hughes to cut that scene, and she notes that “the film is better for it.” Still, there remains some troubling content. As another example, Ringwald describes a troubling implied scene of nonconsensual (because drunken and perhaps not conscious) sex in Sixteen Candles. In all honesty, before reading this essay, I had forgotten that scene, and I don’t remember it striking me as all that unsettling when I watched the film years ago. It’s easy to overlook stuff when a lack of lived experience hasn’t increased sensitivity.

      Molly Ringwald’s essay was thus illuminating for me in drawing attention to problematic material in films I love. But her essay is also a powerful example to me of how to write strong critiques from a place of love and with an eye for grace. Thus, while Ringwald critiques Hughes directly for his egregious “blindspot” in including this material in his film, she also writes that “John believed in me, and in my gifts as an actress, more than anyone else I’ve known.” Likewise, while she readily admits that Hughes’ work is often racist, misogynistic, and even homophobic, she also notes he was one of the first Hollywood directors to take young adulthood seriously and that several of her friends in the LGBT community have told her that his films “saved” them by giving them universal characters they could relate to in their own sufferings. Ringwald says that at their best, “John’s movies convey the anger and fear of isolation that adolescents feel, and seeing that others might feel the same way is a balm for the trauma that teen-agers experience.” But she also wonders “whether that’s enough to make up for the impropriety of the films.” Though she also says that “even criticizing them makes me feel like I’m divesting a generation of some of its fondest memories, or being ungrateful since they helped to establish my career.” But then she adds, “and yet embracing them entirely feels hypocritical. And yet, and yet. . . .”

       I still love The Breakfast Club and I want others to love it too. But the next time I watch The Breakfast Club, my sensitivities will also be informed by Molly’s essay, and by all the stories my friends have told me of being treated like an object or plaything. I think there is an ethic in Molly Ringwald’s essay that models for us the complexities of being a good lover of cinema, particularly as pertains to films from a previous era and cultural context. The “and yet” perspective is one that seeks to be sensitive to the important flaws in these beloved films while also not throwing the baby out with the bathwater. This task is by no means easy but reading Ringwald’s essay is a great starting place. And if we give each grace, I think through the sharing of our own stories, we can help each other develop the kind of sensitivities we need to grow in love, justice, and compassion.

      Source: New Yorker

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       Maybe it costs a life by exposing someone to bullies. Maybe someone dies in a terrorist attack coordinated on our tools. And still we connect people.” On June 18, 2016, Andrew Bosworth, a Vice President at Facebook, wrote an internal memo circulated to Facebook employees. Bosworth (or Boz as he is better known) drew attention to what he called “the ugly truth.” For Bosworth, the reality to which we must resign ourselves is that maybe Facebook is used to find love or build friendships, but maybe Facebook Live is also used to record the murder of a man in Chicago, an event that occurred the day before he wrote the memo. Boz writes: “the ugly truth is that we believe in connecting people so deeply that anything that allows us to connect more people more often is *de facto* good. It is perhaps the only area where the metrics do tell the true story as far as we are concerned.”

       Do metrics actually tell a “true story?” The Silicon Valley champions of “Big Data,” whether found at Facebook or Google, Apple or Amazon, certainly think so. The impulse to rely on “data” is understandable, particularly in an age of epistemic uncertainty where we are plagued with “fake news” and the fear that there might not be “objective truth.” Whereas even “science” can be disputed, as in the debates on climate change, the technocrats point to “data” as that form of evidence which is universally accepted.

      The story about this memo was reported by Buzzfeed in March 2018. Intriguing timing in that it pulls attention from the other recent Facebook scandal: Cambridge Analytica used “harvested data” on 50 million Facebook users, data then sold to the campaigns of Ted Cruz and Donald Trump. But in my opinion, the Cambridge Analytica scandal is a non-story. After all, Obama’s reelection campaign used (exploited?) the same lax Facebook policies, and after that election, Facebook changed some (not all) of its policies to prevent future campaigns from using such practices. The reason that the Cruz and Trump campaigns ultimately benefited from user data is because an operative for Cambridge, Aleksandr Kogan, paid Facebook users to take a survey and the mechanics of the app built for that survey exploited Facebook’s lax privacy settings to allow access to millions of users information. Facebook is responsible for bad policy, but Kogan reported he wanted the data for “academic reasons” when in reality he was helping Cambridge make bank in selling that data to two high-profile presidential campaigns. Notably, Kogan got his data before Facebook updated its policies after the Obama reelection campaign. Cambridge may have violated federal election law and campaign finance law, but even here the story is about imprudent decisions at Cambridge, and not about Facebook.

       But while Facebook may be innocent of objective wrongdoing in the “harvesting data” scandal, it is hardly blameless regarding its ideology, as presented in that memo. Here’s another excerpt from Boz’s memo: “…all the work we do in growth is justified. All the questionable contact importing practices. All the subtle language that helps people stay searchable by friends. All of the work we do to bring more communication in. The work we will likely have to do in China some day. All of it.” Did Facebook intentionally undermine American democracy in order to maximize its profits? I think it’s more likely to say that Facebook is an empire in its own right: it is not that Facebook is actively working against American interests, but rather that what Facebook cares about is growth, aggressive, never-ending growth.

      Robinson Meyers, writing in The Atlantic, summarizes the scandal.  “Facebook is sometimes accused of a kind of corporate imperialism, but Bosworth’s memo speaks more of an ideological imperialism. We will do these ugly things, because our cause is just—this is the cry of imperial ideologies throughout time.” But Meyers notes that this ideology is perfectly neo-liberal, and as likely to be found in the speeches of influential politicians as the writings of a Silicon mogul. Meyers quotes Hillary Clinton, who you’ll remember headed up the State Department which directly implements US foreign policy ideology: “We stand for a single internet where all of humanity has equal access to knowledge and ideas. And we recognize that the world’s information infrastructure will become what we and others make of it.” Neoliberalism is an ideology of empire: “what we and others make of it.” Of course, Clinton is not the outlier: you don’t get to the White House unless you bow to neoliberalism, and that’s no less true of Trump than of Obama.

       Meyer’s article ends with a sobering observation. “The internet was supposed to bring about the a borderless, liberalized world. Its failure to do so—in fact, its contribution to the most perilously anti-liberal moment in decades—is terrifying. But it is petrifying to consider that liberalism must be at fault. So Facebook takes the heat.” Facebook is not your friend. But neither is Clinton, or Obama, or Trump. The age of Big Data is an age of disempowerment and alienation for all but the few neoliberal elites who truly run the Western world. The story here is not that Facebook helped Trump get elected. The real scandal is that the only “true story” recognized by our ruling class is one of algorithms, spreadsheets, and statistics. If you feel disempowered (and you should), realize that it is because the ideology that rules our world is one that has been steadily depersonalizing us for centuries.

      Sources: Buzzfeed, The Atlantic, The New Republic

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As I prepare for Easter this year, I am thinking about the harlots of the desert. In my Spirituality of the Desert Fathers class, I’m reading Sister Benedicta Ward’s book Harlots of the Desert. This book explores ancient stories in the Christian tradition such as of St. Mary of Egypt who experienced dramatic conversion, rejecting her former life of sexual sin to live a life of repentance and virtue in the desert. While Sister Ward examines a number of these accounts, one in particular stood out to me: the story of a young woman named Maria. In the story of Maria, the pattern of these stories shifts slightly. Maria begins in the desert, flees to a brothel, and then returns to the desert. In her story, I find encouragement as one who grew up in the church but who often feels hopeless in the face of my moral failings and struggles with doubt. In this reflection, I want to think about how Maria models conversion as an ongoing work of Christ in our lives.

After living for many virtuous years with her uncle Abraham in the desert, Maria (who the text seems to indicate is in her twenties) is seduced by monk and has sex with him. Afterward, she is so struck with shame and anxiety that she feels hopeless. The text records her lament: “I have lost all that I had before by the hard work of asceticism; all my prayers, tears, and vigils have come to nothing.” Feeling as though she is too far from salvation, Maria flees to the city and becomes a prostitute. Reading this text all these centuries later, I am amazed by how much I resonate with Maria’s struggle. I, too, have felt with Maria that “there is now no hope of salvation for me.” And yet, thankfully, the story does not end here.

Maria’s uncle Abraham travels to the city, reminds Maria of God’s love and mercy, and tells her that he will be responsible for her sin before God. Sister Ward helps us to recognize that the tradition to which the story belongs recognizes the Old Testament figure of Abraham as being a symbol for Christ: just as Abraham rescues Lot from Sodom, so Christ rescues us from sin and death. Uncle Abraham is thus also modeling Christ for us in this account: he mediates for Maria as Christ mediates for all of us. Upon entering the brothel, Uncle Abraham removes his disguise and says to Maria “Don’t you know me, Maria my child?” This portion of the text reminds us of Easter morning when the risen Christ appears to Mary, and she only recognizes him when she hears her name uttered lovingly by her Messiah. This is the heart of the Gospel! Christ calls us by our name, a call that is renewed whenever we wander, and Christ continuously invites us into reconciliation, and so enfolds us back into loving relationship!

Maria’s story ends with joy. Maria returns with Abraham to the desert, and her repentance is “greater than all measure of grief.” Maria is restored to intimacy with God, and moreover, she experiences greater grace than she had even known prior to her struggles with sin. And even more beautifully, her joyous experience of grace isn’t limited to just her: in God’s loving providence, she even becomes a channel of God’s grace to minister to other souls in need. God blesses her with the gift of healing, and every day He brings crowds of people to her to be prayed for and healed.

At Easter, I often feel as though I’ve “been there, done that”: I’ve already experienced my moment of “coming to Jesus,”, already started my faith journey. What can this Holy Week mean to me, having grown up in the church, and what can it mean to me, struggling as I do with doubt and with sin? But in a beautiful answer to this question there is the witness of Maria, reminding me that Christ’s mercy never fails, and that even when I am too weak or despairing to seek Him out, Christ seeks after me. God’s work in converting me is ongoing and His loving care for me never reaches an end, and truly that is something worth celebrating this Holy Week!

It is fitting that the new Black Panther movie opens and closes in Oakland, California for three reasons. First, Oakland is the birthplace of the Black Panther party, founded in 1966 largely as a response to police brutality in black communities. Second, it was at the Fruitvale train station in Oakland that Oscar Grant III was murdered by the police in 2009. Third, Black Panther director Ryan Coogler was born in Oakland and the first film he wrote and directed was Fruitvale Station. Intriguingly, the actor who played Oscar Grant in Coogler’s film is Michael B Jordan, who plays N’Jadaka (Killmonger) in Panther. Be assured that Black Panther is a movie with a lot on its mind. In this review, I want to explore some of the big ideas that animate this movie. These ideas stem from internal debates within black traditions, both national and international. I will be placing the names of these traditions in bold – and I encourage you to read more about each of them.

Let’s talk about Wakanda, the fictionalized African nation at the center of the film. One of the greatest gifts the movie gives us is the opportunity to imagine an African nation that isn’t colonized by Europe, whose resources aren’t stolen, whose people aren’t enslaved, whose culture isn’t systematically eradicated. This imaginative exercise is important because it simultaneously gives us a noble ideal to stir our aspirations while also underscoring how truly horrific the actual history is. Nevertheless, Wakanda is not above reproach. Throughout the film, Wakanda is criticized for isolating itself and not helping Africans in Diaspora, e.g., black Americans subjugated and suffering in White America. In some ways, “Africa” is a European construct that persists in the white mind in the same racist, homogenizing way that “the Orient” construct simplified and reduced nations like China, Japan, Korea, etc in the 20th century. The Pan-Africanism movement asks us to subvert the white construct, to accept the ideal of a unified “Africa” bonded together in solidarity to confront and overcome the injustices perpetrated by Europe and America. Initially, Wakanda expresses black nationalism, with an emphasis on preserving its own safety, culture, and way of life. Most of the central conflicts in the film – between T’Challa and Killmonger, T’Challa and Nakia, and T’Challa and W’Kabi – can be parsed as nuanced disagreements along a spectrum with black nationalism and pan-africanism as the poles.

It isn’t just the idea of Wakanda that is important: the visuals, particularly the costume design by Ruth Carter, are central to its meaningfulness. As explained in Essence magazine: “the heroes and heroines of the Black Panther movie, brimming in high-neck chokers, haloed hats, sleek patterned suits lined with metal accents, decorative scars and stunning hairstyles, transform classic statements of quintessential African style into symbols of invincibility and marvel, articulating Afrofuturism through African aesthetics.” Black Panther gives us a film brimming with black representation – including displaying our dark-skin sisters who are normally passed over for central roles but here are invited to shine in strength, in intelligence, and in beauty. The film also goes above and beyond to honor historic African cultures while creatively suggesting through the Afrofuturism genre that these cultures might have relevance to black Americans struggling to feel empowered today.

The character in Black Panther who feels most displaced and disempowered is the villain Erik Killmonger. I think there are two black theorists whose work illuminates the psyche of this character, both writers in the tradition of black existentialism. W. E. B. Du Bois, in his 1903 book The Souls of Black Folk, helped us recognize that as black people in America, we have a double-consciousness. In effect, we are always being pressured to see ourselves through the lens of the dominant white culture and its media. (There are important parallels here to the language of the “male gaze” that the best of our feminists decry so fiercely, and you’ll note that none of the women of Black Panther are subservient to male eyes.) Killmonger is an African-American who does not feel at home in either America or Wakanda (Africa). The acute rage that Killmonger feels is thus not just ideological, it’s also personal, stemming from this feeling of alienation. The other theorist I was reminded of was James Baldwin, who once wrote that “to be a Negro in this country and to be relatively conscious is to be in a rage almost all the time.” Killmonger has seen the oppression of African-Americans firsthand, and like Moses in the Book of Exodus, his response to the suffering of his people is righteous anger. Of course, as with Moses whose anger led him to murder, we should question the ways Killmonger expresses his anger. Indeed, one of the more villainous aspects of Killmonger’s ideology is the black supremacy impulses which lead him to want to dominate the world, not just aid suffering Africans as in the pan-africanism movement. Nevertheless, we would be foolish to dismiss Killmonger entirely: his rage taps into a tradition of black power that includes luminaries like Malcom X and MLK.

Black Panther closes in Oakland, and in its ending, it subtly suggests another form of black power: namely, combatting white-driven gentrification by investing black resources in black communities. While the film allows ample room for various traditions of black thought to be considered, the ending seems to foreground the importance of culture. This also seems fitting to me, perfectly embodying the ethos of a film that is itself one of the most culturally-important films ever produced by and for the black community.

Sources: Vox, Essence magazine, The Nation

Eastern University junior, Anthony Barr, had the opportunity to interview Dr. Ron Matthews, the new President of Eastern University. This is an edited transcript of their interview.

Tell us about your faith journey! What were some defining moments for you?

Moment 1:

I was born into a Christian family. At the age of 4, I watched a Billy Graham crusade on television with my mom and afterwards asked if I could receive Jesus into my life, which I did.

Moment 2:

I had just graduated from college and was on my way to play tennis. I experienced serious pain in my abdomen. I played tennis and then had to get help. After tests, the lab doctor told me that I’d be dead in seven hours if I didn’t get an operation. Being young and immortal, it was a shock. During my hospital stay, I experienced a freedom and detachment that I had never had before. I was ready to die. Midweek, a Bible reference came to my mind. It was a verse I I didn’t know – Jeremiah 17:14 “Heal me, O LORD, and I shall be healed; save me, and I shall be saved, for you are my praise.” I received this with faith and prayer for God’s healing. With the gift of medical technology and a surgeon’s skill, God graciously healed me.

Moment 3:

I started my first teaching position after graduate school and commuted to Nyack College from Philadelphia. My life consisted of the full-time position as Director of Choral Activities, a part-time church staff position, teaching evening school at La Salle University and what is now Cairn University, and giving concerts on the weekends. I was overwhelmed and asked God for help. Another scripture reference came to my mind. I looked it up and it became my life verse. 2 Corinthians 9:8 “And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.” I learned a divine principle that God’s grace is greater than my limitations and my strengths.

Moment 4:

The call to serve as president of Eastern University.

Tell us some of your favorite memories in your development as a performer, composer, and conductor!

Memory 1: I sang in a choir under the baton of Leonard Bernstein, one of the greatest American conductors, composers, and aesthetic thinkers.

Memory 2:

I conducted a recording project in Tel Aviv with musicians many of whom were also soldiers wearing camouflage and entering the studio with their music cases and machine guns.

Memory 3:

I conducted two 911 Memorial Concerts in Carnegie Hall and Verizon Hall. To stand on the podium in such beautiful halls working with over 200 musicians and remembering such tragedy was profoundly meaningful!

What are some of your core beliefs about education, higher education, and Christian higher education?

Education is transformational. Jesus links learning to love (loving God with our entire mind) and discipleship (“if you love me, you’ll keep my commandments; “learn from me”). It is important that education is not isolated from relationships and life and that it is not viewed as only information or skills. Education is about the process of experiencing life. We were created with curiosity and learning is part of the innate delight and task of being human.

What are some core aspects of Eastern that you think our marketing should capture? If you were giving a sales pitch for why a student should consider Eastern, what would you say?

Branding is or should be the public representation of who we are as a vibrant, compassionate, Christian university in service to God and the world. Eastern is distinctive, maybe even unique, in our Christian commitment, our willingness to take risks for the kingdom of God, our various micro-communities, our regional locations, and our international presence. So it’s about loving Jesus, loving our neighbor and enemy, being in community and doing kingdom work. It’s about faith, reason, and justice. OK, one sentence sales pitch:  “The world needs you! The world needs EU! Join us!”

What is your vision for the arts at Eastern?

Music and other performing arts provide a microcosm of the ideal society, involving freedom of expression in creative submission to community, the holistic engagement with the true, the good, and the beautiful even amid personal and communal brokenness, and lots of fruitful fun – fun that edifies us and those we impact. We experience and do things that can only happen by being together.

Do you forsee the return of the dance major?

Since this is day 1 of my official position as president, I’m going to “take this under advisement”. There are several factors to consider for the future. When the dance major was discontinued, it was a personal and university loss, so I would welcome the return of the dance major. Related to that however, is the larger campus issue of supporting programs adequately with funding and facilities. EU has been very successful in starting programs. We need to strengthen the sustainability factors for all majors and programs.

Will the Master Plan continue as planned? Is a football program still on the agenda?

There is a Master Plan. It is influenced by our Strategic Plan and institutional needs and priorities. Next year is the last year of our present Strategic Plan and I am now joining discussions about our next Strategic Plan. There are benefits to having robust athletic teams and clubs, and football is part of that discussion. Similar to the arts, sports teams build communities, institutional morale, campus enrichment, and advancement opportunities for the school. In all of our discussions, sustainability will continue to be an important aspect of everything we want to do.

I have all sorts of opinions on philosophy of law, on justice, on Christian ethics. But when I began researching to write this op-ed on the sentencing of Larry Nassar, it quickly became apparently to me that what was necessary to say ought not come from me at all. More than 150 women and girls testified of being abused by Larry Nassar, former USA Gymnastics sports doctor. Rachael Denhollander was the first to publicly speak out against Nassar and her testimony in court is simply unforgettable. In this op-ed, I want to highlight Rachael’s insights on justice, to offer all of us a chance to learn from her and to honor her for her bravery. I was planning on critiquing the vision of justice from the judge who sentenced Nassar to 150 years, told him she was “signing his death warrant” and noted that if it were lawful, she would subject him to the same assaults that he perpetuated. As it turns out, Rachel’s testimony offers that very critique (implicitly) and sets forth a vision of justice that is much more profound than anything I might have written.

During her court testimony, Rachael said that truth “must be realized to its fullest depth if justice is to ever be served.” And the truth that Rachael had to speak was both forceful and personal. Looking directly at Nassar, she said, “you have become a man ruled by selfish and perverted desires.” As a Christian, Rachael has a particular vision of justice that she desires. Again speaking directly to Nassar, she said: “I pray you experience the soul-crushing weight of guilt so you may someday experience true repentance and true forgiveness from God, which you need far more than forgiveness from me—though I extend that to you as well.”

In an exclusive interview with Christianity Today magazine after the sentencing, the interviewer noted that Christians often “use God’s call to forgive as a weapon against survivors.” Rachael said “every single Christian publication or speaker that has mentioned my statement has only ever focused on the aspect of forgiveness. Very few, if any of them, have recognized what else came with that statement, which was a swift and intentional pursuit of God’s justice. Both of those are biblical concepts. Both of those represent Christ. We do not do well when we focus on only one of them.”

What does it mean to extend forgiveness to someone in service to justice and not denial of it? Rachael says “it means that I trust in God’s justice and I release bitterness and anger and a desire for personal vengeance” But, crucially, Rachael adds that “it does not mean that I minimize or mitigate or excuse what he has done. It does not mean that I pursue justice on earth any less zealously.”

Justice is not about vengeance or karma. The French philosopher and mystic Simone Weil, in her classic book The Need for Roots, wrote the following. “By committing crime, a man places himself, of his own accord, outside the chain of eternal obligations which bind every human being to every other one. Punishment alone can weld him back again.” I think that Rachael Denhollander would likely agree with Weil. And in learning from both incredible women, I am moved to pray that I, too, might always feel “the soul-crushing weight of guilt” of my sin in order that I am always led to true repentance. And while I cannot even imagine having the strength to forgive someone as wicked as Nassar and to desire just punishment for the sake of his well being and not just my own gratification, Rachael’s testimony stands as sharp rebuke to me for my lack of charity toward those who wrong me. I think Rachael has a lot to teach us about justice, and I know that I will reread her testimony many more times.

Sources: The Atlantic; CNN; Christianity Today; The Need for Roots (Simone Weil)

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        Alexa Loses Her Voice:

       This commercial is what a Hollywood executive would call high-concept in that you can pitch the idea literally just using the four words of the ad’s name. The ad begins humorously enough with Amazon’s Alexa coughing. The scene shifts to some poor bloke asking Alexa how to make a grilled cheese sandwich and being insulted by “Alexa” – who turns out to be celebrity chef Gordon Ramsay. So far, so good. But by the end, the ad is insinuating that a sinister Anthony Hopkins has turned some guy named Brandon into a peacock who is shown eating out of his hand. As my friend Chiara would say: “you’ve done me a discomfort.”  As an aside, for those who find delight in imagining chef Ramsay insulting their food dishes, End-Gadget reports that there’s a new Alexa skill (plug-in) available that randomizes Ramsay responses to your food-related queries.

      Ram Trucks / MLK Commercial: Tasteless or Diabolically Clever?

      In the first two seconds, when the name Martin Luther King Jr. appeared in white on the black screen, I was already grimacing. Surely they aren’t going to culturally appropriate MLK in an attempt to sell trucks? But yes, yes they were. It feels like the kind of idea generated by the white guys on Dre’s marketing team in ABC’s hit show Blackish. Actually though, this might not have been a blunder. The outraged internet was quick to inform everyone that in this same speech, MLK was critical of…modern advertising. So, at best we have well-intentioned idiocy, but at worst, it looks like an ironic, self-aware attempt to cash in on the “all press is good press” playcard while smirking all the while.

      Miscellaneous Ads, An Anthology

      New Stars Wars Trailer! New Avengers Trailer! New Westworld Trailer!

      Doritos and Mt. Dew: (Game of Thrones actor, Fire and Ice themed, Get it? Get it?!)

      Touchdowns To Come: Why is The NFL Advertising Itself During The Superbowl?!

      Tide Ad (The One With The Shirtless Black Guy on a Horse):

      This ad might constitute “objectification of men,” but really, who’s complaining?

      The Other Tide Ad:

      The “is this a Tide ad’ bit parodied pretty much every other Superbowl ad while causing the audience to think of many situations where cleaning products are necessary. In terms of sheer cleverness, I would say this was the best of the bunch. It was also fun to see David Harbour, a star in Netflix’s Stranger Things, in this commercial.

      Rocket Mortgage: Too Real

       Remember when you were an infant and had to learn how to communicate beyond just tears and lung-straining vocalizations? Me neither. But, as it turns out, becoming an adult also entails its fair share of language-acquisition, and it can be super jargony. I barely know what “mortgage” means, which is probably okay because as a millennial college student, I’ll be renting forever as I pay off student loans. But if I did want to understand the lingo around home ownership – whether ARM or PRM or ABCDEFG (I made that last one up) – I’d want Key (of Key and Peele) fame to explain it to me. Of course, as this commercial shows, even Key is not quite up to that challenge. But Key does know of an app that can help. This ad was funny yes, but also extremely real and incredibly close.

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      Dr. Lia Howard is the new Executive Director of the Agora Institute and a Professor of Political Science and Liberal Studies in the Templeton Honors College at Eastern University. Prior to Agora she taught American Politics in the Political Science Department at Saint Joseph’s University. Dr. Howard was a Critical Writing Fellow and taught in the Political Science Department at the University of Pennsylvania. In this article, Templeton junior Anthony Barr interviews Dr. Howard about her vision for Agora, her dissertation work on public education, and her insights on the challenges and opportunities in our present political context.

      – You studied English as an undergrad and then transitioned into Political Science: tell us about that journey.

      Yes, my first love (true love?) is English literature and I loved every moment of my undergraduate studies.  I minored in French and studied abroad in France (Loire Valley) and in Mali (West Africa). 

       I always have fiction on my nightstand and have always been a voracious reader.  Both political science and English literature (and French and West African literature for that matter) all involve truth…whether as Dickinson says “telling the truth and telling it slant” or telling the truth with demographic information and analyzing voting patterns or political culture. I love argument and both fields thrive on argument and rhetoric.  Using words to persuade, to communicate, to get you to feel or to act.

       Originally I was pulled into political science because an English class I took at Penn had us teach African American literature in a public high school in Philadelphia two blocks from Penn. The high school does not exist any more (it was knocked down several years ago) but it was called University City High School.  It was just 13 miles from the high school I attended, Radnor High School but it was such a stark contrast in every way.  That experience and many others (I have stories for days) about going to school in West Philadelphia exposed me to inequality.

      When I was an undergrad, a professor named Dr. John DiIulio left the Woodrow Wilson School at Princeton to come teach at Penn.  He was advising two presidential campaigns during the election of 2000 to start an office of faith based initiatives.  Basically an office that would allow soup kitchens and other religious non profits to be eligible for government benefits like food stamps etc the way secular organizations could be eligible.  He ended up working for the GW BUsh administration in the White House for 9 months.  The office opened up a host of issues around the first amendment that are deeply interesting and worth thinking about.  He published a report called “Unequal Playing Field” exposing the inequalities that religious non profits faced in applying for government support even though they were supplying the lion’s share of social service provision in the most challenging corners of the US (pariticularly urban environs). 

       This became very interesting to me so when I graduated undergrad in 2001, I spent a year working for Dr. DiIulio’s center called CRRUCS (meant to sound like CRUX when spoken) which stands for The Center for Research on Urban Civil Society. I worked for the director, Dr. Byron Johnson who is now the director of the Institute for Studies of Religion at Baylor University.  I am still affiliated though it has changed its name to PRRUCS (program for research on urban civil society) at Penn.  After working there a year, I entered Penn’s Phd program in political science working under John DiIulio.

       – If you were to give an elevator pitch of your vision for the Agora Institute moving forward, what would you say?

        The caveat for this question is that I am taking the first few months in my new role to think carefully about this question.  Two weeks in, here is where I am on it.  Agora Institute for Civic Virtue and the Common Good (the Organization) is a 501(c)(3) nonprofit organization that was established in January, 2011, to nurture and sustain free and humane citizens and institutions in their service ot the common good.  The Organization’s purpose is to cultivate open and honest inquiry into the fundamental virtues, truths, values and habits required for human flourishing within a free and ordered society, while promoting quality interdisciplinary research and programs

       I want to focus in on several aspects of this mission– in particular how we can operationalize it around four important C words: Curate, Convene Connect, and Cultivate. These four Cs can help us to build social institutions.  If anything, the past few years of public life have shown us that civil society does not build itself.  We’ve taken that for granted I believe and have not put as much intentionality and care around how we nurture, sustain and build our life together as a society.

       We want to be selecting good ideas to bring into the Agora (Curate); bring good people together from around the Main Line and within the Eastern community (convene) ; bring different institutional affiliations together, people and ideas together (Connect) and finally develop skills and passion among our undergraduate Agora Fellows (cultivate) to do this good work and continue it into their future pursuits after graduation.

       – Who are your favorite political leaders from U.S. history and why? 

James Madison mixed with Harriet Beecher Stowe mixed with  Eleanor Roosevelt mixed with Horace Mann.  They each thought in complex ways about developing US ideals and US institutions.  They noted the paradoxes embedded in US ideals and wrote/argued effectively towards making US institutions better mirror US ideals.

       – If you could travel anywhere in the world tomorrow, where would you go?

       ITALY!!! I’ve been twice to Rome and all the cities north of Rome.  My ancestors are from Sicily and Naples so I want to go south. 

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The Nuances of Transparency

Asking for greater transparency from college administrators is a millennial thing, or so the senior editors of the Waltonian have been told. “I don’t know if your generation is going to trust anyone in authority,” says Ben Howard, Associate Dean of Students. Howard adds, “you could put Jesus himself in an administrative position and I’m not sure that you’d like him.”

Dr. Jackie Irving, Interim Vice Provost, when asked about the desire for transparency among Eastern University’s student body, said: “this generation: we wanna know why, we wanna know why about the why, we wanna know when the why is happening, and there’s nothing wrong with that.” Irving adds that Administration needs to “readjust” to this generation. She says, “We taught you to ask those critical questions, so now we have to answer your ‘whys.’”

As the Editor-and-Chief and Managing Editor of The Waltonian, we had a lot of “why” questions to ask: Why is Dr. Bettie Ann Brigham no longer at Eastern University? Why did former Dean of Students Daryl Hawkins resign? Why wasn’t the Eastern student body informed of these departures? Why was the Student Government Association (SGA) not kept more informed? What are the university policies governing communication of personnel changes? What is the vision for transparency from the perspective of Eastern’s leadership?

In an effort to find answers to these questions, we interviewed Assistant Dean Ben Howard, President Bob Duffett, Provost Kenton Sparks, and Interim Vice Provost Jackie Irving, and what follows is our reportage on the responses that we received. But before we summarize these interviews,please note that in a joint decision between Dr. Irving, Waltonian newspaper advisor Kat Hayes, and the Human Resources department, a statement received by the Waltonian from Dr. Bettie Ann Brigham is not being published at this time.

Although the Waltonian is completely student-run, it is still school-sponsored and we must abide by the decisions made by Eastern University as our publisher. It is important to note that Dr. Irving said, “I don’t believe in censorship: as long as it’s fair, respectful, and you’ve done all your research.” We must recognize the decision to utilize best practices in regard to publishing a statement from an ex-employee, an occurrence for which there is no precedent. Dr. Irving, Hayes, and HR must attempt to navigate the potential future issues that could arise from setting a new precedent in this way, and thus they have decided it is not fit for the Waltonian to publish any sort of statement at this time.

We acknowledge that this Center Spread may appear to focus heavily on the administrative perspective regarding recent personnel changes and resignations, however we can only function within the limits deemed appropriate by our publishers. Nevertheless, we can only hope that this Center Spread can provide some much needed insight in response to the questions and concerns that the Eastern community has raised regarding recent changes in the university.

The Current State of the Union

One of our primary goals in these interviews was to establish a public timeline surrounding the recent transitions and departures of two key personnel, Bettie Ann Brigham, Vice Provost of Student Development, and Daryl Hawkins, Dean of Students, and to get a sense of how Student Development has been faring in light of these departures.

We asked Ben Howard, Associate Dean of Students, about Hawkins’ departure because Howard is currently covering Hawkins’ responsibilities until the position is filled. As an aside, Howard confirmed that the search for a new Dean of Students is ongoing and that there are “lots of qualified candidates.”

In regard to a timeline, Howard told us that he found out that Hawkins was leaving after speaking with Dr. Irving, who approached him about filling Hawkins’ position as an interim. This conversation happened a week or so before Hawkins left. Howard told us that he met with Hawkins after being approached by Dr. Irving about the replacement position.

In addition, while Howard provided no definitive date for this conversation, he did tell us that the conversation occurred after Dr. Irving was promoted to her position as Vice Provost, which means that, at the very least, Howard did not know about Hawkins’ plan to resign until after Brigham had left her position as Vice Provost.

When asked about the current status of the Student Development office, Howard had this to say: “Honestly, I think that at this point in the semester we are all just so busy…I’ve been given enough information to do my job and do it well… why people make decisions is between them and the people who the decisions impact…I don’t need to know the inner workings of it. I am equipped to do my job and do the best that I can to serve the student body.”

Dr. Irving confirmed that she first heard Brigham was leaving the Vice Provost position when she “was offered the position,” which happened sometime in the late summer. Dr. Irving also told us that her response was “Why me? And what’s going on with Bettie Ann?” She added that “It was confidential, so certain information couldn’t even be shared with me.”

We also asked Dr. Irving what her thoughts were on the current emotional climate of the Student Development office. She said, “everyone has to process everything in their own time and in their own way.” We asked specifically if she thought that Student Development as a whole and individual members affected by the transition seemed to be on the same page, as well as if she thought that there were lots of people who were surprised by the administrative changes. Dr. Irving responded: “If I’m honest, I don’t think that everyone is on the same page. Because when you’re not allowed to discuss certain things and you can’t get into detail, it makes people uneasy, it makes them nervous, it makes them question everything. So I don’t think so.”

She added that, “I also don’t think there’s anything wrong with that. I think that’s part of life in any aspect.” Dr. Irving used the analogy of a church getting a new pastor to further describe the dynamic: “all of a sudden [losing] someone who you’ve been connected to and who you’ve grown to love…that can be a hard thing. But I respect that.”

When asked if she feels that Student Development is getting back into a rhythm, Dr. Irving said, “I can only speak for me. I think that it’s definitely an adjustment for some. For others, they’re easing right into it. I think we are getting to a place where things are kind of settling down.”

Dr. Irving continued by saying, “If I’m honest, people are waiting to see what I’m going to do and say and if I’m going to change anything.” When asked what exactly she is planning to do and say, she responded: “I think that there was a great foundation and framework set: I feel like going forward the goal is to make sure that students in the areas that I am responsible for are considered in every aspect of the decision-making process that is possible without putting an undue burden on students, staff, and administration. We need to work collaboratively to make sure that students are served holistically in terms of spiritual formation, academic and scholarly excellence, all areas of development and leadership, health and wellbeing.”

We continued by asking Dr. Irving how long she expects to be in the position and if there was a search committee actively seeking a full-time Vice Provost. Dr. Irving confirmed that there is no active search committee as of now, saying: “How long I’m in this position will be up to the leadership and students and myself, in partnership to decide if this is a good fit, if this is where I land, or if going forward, a search committee will happen.”

She also noted that if a search committee did happen, it would not upset her: “the University has the responsibility to do what’s best for its students.” Thus, in clarification, she said she would be open to filling the position full time, “but it has to be a good fit.”

SGA says “Our status as students was disrespected…”

A key aspect of this exploration of transparency was a direct collaboration with SGA Executive President Gianna D’afflisio and Executive Secretary Christopher Kuz, who were both present and active in our joint interview with Drs. Duffett and Sparks.

President D’afflisio described being troubled by the fact that the students were not informed of the departures of Brigham and Hawkins. “I think it felt like our status as students was disrespected, as if we weren’t important enough to be made aware of these situations. And it’s sad because our community is one that’s made of love, of relationships, and it felt like that was being completely undermined by the fact that we were not told these things. There are students who still don’t know that BettieAnn is gone, and that’s unacceptable,” she said.

Both Dr. Duffett and Dr. Sparks acknowledged this oversight. Dr. Sparks said, “I don’t think the staff handbook actually outlines communication, [or] who is told what, when a person exits.” He then recommended writing up a policy to add to the handbook that would theoretically create a procedure of informing the SGA Executive President when an Eastern University employee resigns, a goal that D’afflisio agreed was worthwhile.

In addition to their concerns about communication, both D’afflisio and Kuz asked Drs. Duffett and Sparks what they are planning on doing to honor Dr. Brigham for her 42 years of service.

Dr. Sparks responded by saying, “I think it’s worth remembering that when someone resigns a position that’s a very different situation than when someone says ‘hey, I’m retiring, I’m going away.’ It’s not the same context. I can’t say we discussed whether we would do something, and I think that she didn’t really want that. Resignations are a particular kind of exit. There’s not really much to say.”

Kuz noted that BettieAnn was with the university for longer than almost any other current employees, and in light of that, he thinks she deserves some recognition. Kuz asked if there was currently any sort of plan to commemorate her service. Dr. Duffett responded, “I don’t know,” however Dr. Sparks did confirm that there was unofficial event in appreciation for Dr. Brigham, although he did not provide any additional details.

Furthermore, SGA has begun advocating for the SGA President to be appointed as a non-voting member of the board of trustees and thus given access to all board meetings. Kuz explained that “this could help with transparency” and could also be “beneficial to both parties, because the board can make informed decisions.”

Dr. Duffett emphasized their efforts to connect the student body with the board of trustees: “We’ve had several conversations about how to get students in [the meetings], and we had several students in this last time.” Dr. Sparks added that “It’s not my decision, it’s the board’s decision. But I am on record as saying that I think that SGA should be represented. I’m 100% on board and will push for it.”

For further consideration, when we asked Dr. Irving about this SGA effort to instate a student onto the board, she was supportive, but she had this to say: “I think it’s a good opportunity, but when you undertake a role of that magnitude, you have to be careful of how you relay information. I think it’s a great opportunity but would add that where much is given, much is required. That’s a great responsibility to have: you have to be ready for the weight that comes with that.”

In conveying the SGA’s perspective. it is worth mentioning one of Kuz’s statements during the interview with Drs. Duffett and Sparks. Kuz reiterated that the present issue is “students feel like there is some secrecy, whether or not that’s your [the administration’s] intention.” Kuz then noted that there are, “two ways we would hope to do something about that,” meaning instating the SGA President as a non-voting member of the board, and helping coordinate a consistent procedure for sending out of information to the student body regarding the resignations of employees who are closely involved with students.

 

What We Mean When We Say “Policy”

There have been many allegations made regarding the policies that applied to Dr. Brigham’s transfer and resignation. Furthermore, the student body felt kept in the dark regarding these changes and other administrative changes that have occurred, due to the fact that they were never notified by Student Development. When we met with Dr. Duffett, Dr. Sparks, and Dr. Irving, we addressed these allegations, as well as the fact that the student body was never officially informed about Dr. Brigham’s departure.

Firstly, we asked if the lack of an email announcement to students was a conscious decision tied to policy. Dr. Duffett responded by saying, “Since I made the announcement, that was on me. The issue is usually we don’t announce those things to students. It’s not that we want to exclude students. We just don’t do it, or haven’t done it. There’s a lot of resignations that we don’t announce at all. It’s not that we have anything to hide. We just don’t announce it.”

When informed that some in the student body suspected the lack of email reflected unethical actions by administration, Dr. Duffett explained that he was honestly surprised that some in the student body came to that conclusion. He followed this up by apologizing for this misunderstanding, and acknowledged that in the future Student Development should inform the students about that type of administrative change.

Dr. Irving seemed to agree with Dr. Duffett’s sentiments. She said, “Hindsight being 20/20, yes, an announcement should have been sent out. I take full responsibility for that.” She ascribed this oversight may have been a result of the fact that the various resignations resulted in a surplus of work for Student Development. “At the time, I was moving into two positions, so I had to keep these balls afloat. I assumed at the time that when the email went out, students got it. I honestly did not look to see who received it. I thought it was a university-wide email. I literally just found out this week that you weren’t included: so in my role, that would have been my responsibility to make sure that students knew. When you know better, you do better. So I take full responsibility for that.”

To prepare for these interviews, we attempted to become well-versed in Eastern University’s policies; however, we quickly deduced that, unlike the Student Handbook which is easily accessible through Eastern’s website, the Faculty and Administrative Handbooks are not available to the public.

We were perplexed by this lack of transparency, especially when compared to the ubiquitous presence of the Student Handbook. When interviewing Dr. Sparks, we asked why the public does not have access to the Faculty and Administrative Handbooks. Dr. Sparks answered by saying, “I can’t say that there’s a particular reason. Some schools have those kinds of things available and some don’t. I don’t think we are trying to hide those policy manuals, but we just don’t post them.” Dr. Sparks then added, “There is a competitive issue here, because when you compete for employees, you don’t necessarily want other institutions to know what you do and how you handle your internal policies and procedures. There’s stuff in there about salary, promotion, and tenure. Some schools still do it [release handbooks] especially state universities.”

Dr. Sparks and Dr. Duffett requested to be interviewed together, so Dr. Duffett gave his perspective as well, saying, “Frankly, I’ve been in higher education for a long time and I have never even heard a student ask that question. I have a copy of the bylaws…I don’t see any reason why they [the students present: Anthony Barr, SaraGrace Stefan, Gianna D’Afflisio, and Christopher Kuz] couldn’t read a section if they wanted to see it. I don’t know. Maybe we ought to think about that.”

The Waltonian editors and SGA representatives affirmed that the student body would certainly appreciate the administration publicizing what policies are being followed when making choices that affect the student body. It is important to note that during these interviews Dr. Duffett, Dr. Sparks, and Dr. Irving all stated that Eastern University policy was followed during these recent changes, and these claims were reaffirmed by Human Resources employees; however, no specific policy was identified as being the impetus for Dr. Brigham’s relocation, resignation, or the administration’s decision to not inform the student body about these occurrences.

The Questions that Received No Answers

We knew when going into these interviews that a lot of our questions regarding procedure and policy would not be answered. While Dr. Sparks was adamant that they “followed every policy and procedure” pertaining to Dr. Brigham’s movement from Vice Provost to the alumni fundraising position, we were not provided with any reasons, general or specific, for this transition.

We asked Dr. Sparks specifically if he could confirm that there were, in fact, reasons for Dr. Brigham’s transition. We noted that we understood he could not give us those specific reasons, but we asked him if he could confirm that, from his vantage point, there were legitimate reasons for this administrative change. Dr. Sparks responded by saying “I’m not gonna comment on that question. We followed the procedures of the staff handbook at every level,” however no specific procedures or policies were referenced at any time during these interviews.

We also asked Dr. Irving whether all the policies were followed when handling Dr. Brigham’s transition and resignation. We noted that we had heard allegations that policies were not followed, that the employee handbook was violated, and that there was not due process.

Dr. Irving answered these allegations by saying, “I can’t imagine that Human Resources would let that happen. The HR Executive Director is very on the ball. So I can’t speak to that, but I can not imagine that that happened.”

Unsurprisingly, there was a plethora of questions that we addressed to both Dr. Duffett and Dr. Sparks that were pointedly not answered. We asked about the allegations that Dr. Brigham was demoted and ultimately fired from her Vice Provost position, as well as the claim that Dr. Brigham’s movement was part of an ultimatum that required her to take the new position or leave the university, but they neither confirmed nor denied this claim.

The editors of the Waltonian also asked if we could receive a timeline of the proceedings surrounding the various administrative changes, based off of claims that there were decisions made as early as May 2017 and that the decision regarding Dr. Brigham’s change in position was made prior to Freshmen Convocation 2017, but Drs. Duffett and Sparks chose not to address any of these claims. Ultimately, the Waltonian was not given any statements regarding the decisions surrounding Dr. Brigham’s position, or what the process looked like from any logistical angle.

In response to all of these questions, Dr. Duffett said, “First of all, those are all really great questions. And if the roles were reversed, those would be the questions that I would ask.” However, he then added that these questions were “outside the bounds.”

Duffett stated plainly that, “there’s certain issues of the university that, very frankly, we’re not going to be transparent about, personnel changes being one of them.” Duffett further elaborated by saying, “We’re not going there because we want to be sensitive to people, because of best personnel practices, because it’s not our role to do that. It’s not an issue of being transparent, it’s an issue of being sensitive, of being effective, an issue of following best practices. And I know that gets frustrating but that’s reality.”

We responded to this statement made by the Eastern University President to ask if the unwillingness to “go there” was the result of a gag-order or any sort of legal constraints. Dr. Duffett answered, “No.This is just generally the way…[pauses]…if any of you were to ask me, say, why Jonathan Yonan [the previous dean of the Templeton Honors College] moved on or someone else, I just wouldn’t say, I wouldn’t get into that. That’s just my rule: just like I wouldn’t do it to you if you flunked out… I just don’t talk [about people] to other people. I think there’s a Christian value on this.”

Dr. Duffett then said that there “certainly are things based on best practices, morals, and legal codes.” This alleged combination of Christian morality, professional ethics, HR best practices, Eastern University policy, and legal constraints quickly morphed into an indivisible conglomeration that would not be further explained.

We attempted to clarify by asking if there were legal policies prohibiting Dr. Duffett from answering these questions or if it was just university policy. Dr. Duffett explained that “University policy is tied to legal. Some of this is university policy because we’re Christians, some of it is just best practices, some of its grounded in legal, and some of it’s grounded in just being kind for goodness sake. And you can’t peel this off like a banana.”

We countered by saying that we were skeptical of lumping all of these reasons together, noting that it seemed plausible for the Drs. Duffett and Sparks to correlate a specific policy or reason to their inability to answer some of our questions.

To this skepticism, Dr. Duffett reiterated that “In any employment situation, what obligates morally, ethically, legally, policy, all of them are linked together.” From administration’s standpoint, this sort of guarded communication is a way of safeguarding trust. Dr. Duffett explained that “We hold things close [to the chest] for the sake of the community. Them, us, and we,” adding that they “can’t and won’t tell you certain things and hopefully we’re a better community because of that.” Dr. Duffett pointed out that this safeguarding trust is of benefit to students too. When parents call to ask for information about their children, such as grades or disciplinary standing, the university holds that in confidence.

Dr. Sparks advised us to remember that he and Dr. Duffett ultimately report to the board of directors, and thus they are not completely free to act. Dr. Sparks added, “If you wanted to go beyond us, you could go to the board chair and talk to him. We aren’t authorized to say anything, literally.” We asked if this meant they were not authorized by the board to say anything regarding the administrative changes, to which Dr. Sparks said, “by the board, by policy, by everything…”

Dr. Sparks noted how sad it makes him that the student body has not felt like recent events were handled in a loving, ethical manner. But he wanted to reassure students that, “I feel that in the way I operate as a leader that I have done it with integrity and with a love of employees and especially students.”

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