Posts Tagged ‘Unpolished’

Growing up in a religious environment, there was always this persistent and nasty notion that if you went to a secular university, then you would inevitably fall away from whatever your prior system of beliefs into a form of agnosticism at best, and atheism at the absolute worst. This was not something that only a few old folks with some sort of sketchy and unfortunate prior entanglement with a secular university held, but a real concern in both students and parents. College was seen as the ultimate spiritual wasteland; a single species spiritual biome where all who dared to enter would be forced to assimilate or abdicate. So when presented with the assignment to draft an ethnographic study of a group on campus that somehow contributed to diversity, I could think of no better way to go about this than to investigate the claims of spiritual homogeny, at least insofar as East Carolina University is concerned.

The first step, rather obviously, was to research the notion of the Spiritual Wasteland, and to investigate any prior research done in the field. I found a fair amount of research on the subject of spiritual diversity in a secular collegiate environment, though it appeared as though most of the research done had been based almost entirely upon speculation and philosophy, rather than any sort of hard facts or practical data. While the methods used in these prior studies may have been irrelevant, their results were significantly helpful in guiding my research. The consensus of the data was unequivocally that spiritual diversity did exist on college campuses, that it was an important part of campus life not only for students, but also for professors, and even alleging that spiritual diversity on college campuses was “at an all-time high” (Mayrl). Now that I had general support for my initial hypothesis that there was no great Spiritual Wasteland on campus, it was time to begin my unique research by investigating the spiritual diversity of East Carolina University

Almost immediately I began seeing results, in that there were several religious student organizations on campus available to be studied, which lead to the strategy by which this notion could, in theory, be proven wrong, without actually having to independently interview or survey every student on campus.  Assuming only five religious group on campus, with a low estimate of only thirty members per group, each of which only know ten other students with any sort of non-atheist, non-agnostic religious belief, and the number of students defying the religious wasteland theory total up to approximately five percent of the total student body, and this number fails to take into account those students who are private about their religious beliefs or who may not be involved with the student religious organizations (WNCT). Therefore if evidence can be gathered that supports more than thirty active members of one of these groups, and if interviews with a few members can confirm that the members know other students who are either not involved with that particular group, or who hold any religious belief system other than one of atheism or agnosticism, if a speck of diversity can be found within the alleged homogeny, then perhaps it can be built upon to completely and exhaustively disprove the paradigm of a College Campus as a Spiritual Wasteland.

This, perhaps inevitably, lead me to conduct an ethnographic study of the Baptist Campus Ministry (shorthand BCM), a student organization dedicated to networking and ministering to Christian students on campus. (BCM) As the name would suggest, the BCM is supported by local Baptist churches, though it is their goal to include any student who wishes to be involved with the organization. () The building that houses the ministry is located on 10th street, in Greenville, North Carolina, on a small bubble of property adjacent to the East Carolina University campus. The building is well lived in, without conveying a sense of disrepair. It lacks the sort of rigorous organization that one might expect from a classroom, but isn’t quite disorganized enough to be chaotic. Overall, it has a very homey appearance and, by logical extension, feel about it.

Walking in to the meetings I can always feel my position as an outsider, though the severity lessens as time goes on.  Unfamiliar with the customs of the group, I find myself incapable of locating the proper entrance the first time, much less passing as someone who belongs. Of course, the members of the group were friendly and accommodating, helping me through the awkwardness of the initial meetings and trying their best to bring me into the fold and by the end I really did feel as though I had become a part of the group: perhaps I had not reached a point where I might have been considered an insider, but I certainly was not looking from the outside in anymore.

To completely understand the group, it helps to begin with a fundamental understanding of the object that serves as the nucleus of society for which the BCM is a microcosm:  The Bible. One of the bestselling and most hotly debated books in publication, the Bible has almost as much speculation as to its origins as it has content. The book is broken down into two large sections called “Testaments,” which can be divided again into “Books,” and further subdivided into “Chapters” and “Verses.”   These books are generally rather hefty tomes, especially considering that the raw content is often supplemented with some form of study aid, including cross references to other relevant portions of the text, as well as common interpretations of the words within.  The real value in analyzing this artifact, however, does not come from its structure, but from its content.

One of the fundamental questions that may be answered, or at the least speculated about, is the origin of the Spiritual Wasteland notion. What about the teachings in this book make them, allegedly, so incompatible with the life of a college student, and how, then, have the members of the Baptist Campus Ministry reconciled their spirituality with this alleged incongruity? Judging by the opinions gathered by interviewing the Campus Minister, John Ridley, and the Student President, Casey Harris, one of the biggest problems with maintaining a Christian lifestyle on a college campus is that of self-control. Both interviewees mentioned the reputation of ECU as a party school as contributory to the difficulty of maintaining this particular type of spirituality on campus. The sort of wild debauchery that many individuals have come to associate with the undergraduate experience stands at a stark contrast with the principles of moderation and abstinence espoused in Christianity, though interestingly enough, both interviewees posit that maintaining a Christian lifestyle instead of  falling into the “party scene,” helps students maintain a proper focus on academics. In essence, maintaining one’s spirituality can help garner a net increase in performance in the academic world.

Another point that both interviewees raised regarding the difficulty of maintaining a Christian belief system was that of academic content, especially in regards to sciences such as biology. It is common knowledge that understanding the Theory of Evolution is a critical part of the course curriculum. It is also fairly common knowledge that the schism between the Christian faith and the principles of Evolution date back to the inception of the theory. Casey admitted that the idea of evolution was rather heavily forced in her experience with science classes, and that she could definitely see where it could have been problematic. She personally had no difficulty in learning the material as “Something to know for a test,” without taking it to heart (interview 1*). John relayed to me the story of his niece (who attended another university), who actually had been struggling with the intellectual implications raised by a persistently anti-faith professor, though he held to the notion that the primary distraction facing college students was not an intellectual one, but an extracurricular one.

Beyond its use as a spiritual center for the individual members, this book serves as a mortar for the group. It is unlikely that this particular configuration of individuals would have assembled in a completely random environment. This book, this single thread of commonality helped to gather a diverse pool of individuals and create a bond of friendship among them. Within this group are men and women of all years, majors, and extracurricular interests, though they all have one thing in common, and are all able to come to this place twice a week to share with and support each other. This support system setup seems to be consistent with the idea John presented that having a strong faith is beneficial to a student socially and, by extension, academically.
The group dynamic of the BCM is an energetic one; while there are a few overtly noticeable cliques, none of them seem to be inherently opposite the others, and therefore not obstructions to a “healthy” functionality, or to future growth. Returning to the point which this essay endeavored to prove, if any significant percentage of the religious organizations on campus have the same mass and energy as the Baptist Campus ministry, mathematically there must be a sizeable portion of the ECU student body involved in some sort of religious activity, and this estimating completely fails to take into account the potential for students not directly involved with a group or member of a group.

So here I sit on the tail end of the study sifting through the information that has been collected, the opinions that I’ve gathered form the members of the BCM, and what have I found? There exists this notion that secular universities are Spiritual Wastelands: Places devoid of religious diversity, and populated only by disillusioned atheists and agnostics. However there also exists on the East Carolina university campus at least one vibrant, vivid religious organization filled with students who are committed to a system of belief that is difficult, though not impossible, to maintain. This group, these students,are the fundamental basis for an assertion that perhaps the Spiritual Wasteland doesn’t actually exist. And while this is only one group, and it is entirely possible that it is not indicative of a larger trend, that the ECU BCM is an outlier, a deviation, and not something that can be relied upon to occur on a regular basis, the opposite could just as easily be true, and after all, even if other groups do not have the same qualities as the BCM, the existence of just this one helps in and of itself to prove that the wasteland is perhaps not as barren as most believe.

Sorry it took so long to get around to the peer review man, but after reading it I think it’ll be alright because you have written an excellent paper. I couldn’t even begin to tell you all of the strengths your paper has. You have everything from extraordinary word choice to maybe the best planned out paper I’ve read. One thing that I noticed in your paper is you referred to the term “spiritual  wasteland” I think its a great term and the way you defined it really  brought things together well. As well as actually writing your paper well, the overall set up and construction of your paper flows very well especially with the personal experiences and the detail. Since you do have such detail I know that getting the 2,500 words will be no problem for you. One thing that I think will be very interesting in your paper is finding out what makes the BCM any different from the other religious organizations and why are they the way they are now? Or from their start to today what have they done to make themselves stick out or just make them the subculture that they are today. The only thing that I am unsure about as far as what you have already written is what exactly is your thesis? I could have very easily missed it but I just wanted to make sure it was there and solid. One thing I would like to add is, as it is extremely obvious, you are a highly intelligent person and you express that in your writing. With this in mind, it may not apply to this project because it is only for the peer review and for teacher evaluation; but just try to keep in mind for other projects like the Black School project that you are far more intelligent than most and the majority of society wont be able to understand some of your vocabulary, even if it seems simple to you. In general, this is an awesome paper and without a doubt you will do very well on it if you keep up the effort you have thus far.

Interview Q’s

Posted: May 4, 2011 in Uncategorized
Tags: ,

Experiences with religious diversity:
Are you familiar with the notion that college will inevitably convert you to either atheism or agnoscticism?

Have you seen this notion in action/Is there any practical truth to it, in your opinion?

Do you believe that an individual’s commitment to a system of religious belief enhances the college experience?

Have you seen a major difference between your academic experience and those of your non-religious friends?

Have your religious beliefs interfered with your ability to succeed in classes?

https://docs.google.com/document/d/1i3MurFu4nD7txjJLPYKWyVkMzaEeVaFEy9p6ruzMaSU/edit?hl=en&authkey=CPzwkowE#

http://prezi.com/wzzjzpy_qyea/the-pearsall-plan/

MP2 Draft 1

Posted: April 20, 2011 in Uncategorized
Tags: ,

Growing up an a religious environment, there was always this persistent and nasty notion that if you went to a secular university, then you would inevitably fall away from whatever your prior system of beliefs into a form of agnosticism at best, and atheism at the absolute worst. This was not something that only a few old folks with some sort of sketchy and unfortunate prior entanglement with a secular university held, but a real concern in both students and parents. College was seen as the ultimate spiritual wasteland; a single species spiritual biome where all who dared to enter would be forced to assimilate or abdicate. So when presented with the assignment to draft an ethnographic study of a group on campus that somehow contributed to diversity, I could think of no better way to go about this than to investigate the claims of spiritual homogeny, at least insofar as East Carolina University is concerned.

The first step, rather obviously, was to research the notion of the Spiritual Wasteland, and to investigate any prior research done in the field. I found a fair amount of research on the subject of spiritual diversity in a secular collegiate environment, though it appeared as though most of the research done had been based almost entirely upon speculation and philosophy, rather than any sort of hard facts or practical data. While the methods used in these prior studies may have been irrelevant, their results were significantly helpful in guiding my research. The consensus of the data was unequivocally that spiritual diversity did exist on college campuses, that it was an important part of campus life not only for students, but also for professors, and even alleging that spiritual diversity on college campuses was “at an all-time high” (Mayrl). Now that I had general support for my initial hypothesis that there was no great Spiritual Wasteland on campus, it was time to begin my unique research by investigating the spiritual diversity of East Carolina University

Almost immediately I began seeing results, in that there were several religious student organizations on campus available to be studied, which lead to the strategy by which this notion could, in theory, be proven wrong, without actually having to independently interview or survey every student on campus.  Assuming only five religious group on campus, with a low estimate of only thirty members per group, each of which only know ten other students with any sort of non-atheist, non-agnostic religious belief, and the number of students defying the religious wasteland theory total up to approximately five percent of the total student body, and this number fails to take into account those students who are private about their religious beliefs or who may not be involved with the student religious organizations (WNCT). Therefore if evidence can be gathered that supports more than thirty active members of one of these groups, and if interviews with a few members can confirm that the members know other students who are either not involved with that particular group, or who hold any religious belief system other than one of atheism or agnosticism, if a speck of diversity can be found within the alleged homogeny, then perhaps it can be built upon to completely and exhaustively disprove the paradigm of a College Campus as a Spiritual Wasteland.

This, perhaps inevitably, lead me to conduct an ethnographic study of the Baptist Campus Ministry (shorthand BCM), a student organization dedicated to networking and ministering to Christian students on campus. (BCM) As the name would suggest, the BCM is supported by local Baptist churches, though it is their goal to include any student who wishes to be involved with the organization. () The building that houses the ministry is located on 10th street, in Greenville, North Carolina, on a small bubble of property adjacent to the East Carolina University campus. The building is well lived in, without conveying a sense of disrepair. It lacks the sort of rigorous organization that one might expect from a classroom, but isn’t quite disorganized enough to be chaotic. Overall, it has a very homey appearance and, by logical extension, feel about it.

Walking in to the meetings I can always feel my position as an outsider, though the severity lessens as time goes on.  Unfamiliar with the customs of the group, I find myself incapable of locating the proper entrance the first time, much less passing as someone who belongs. Of course, the members of the group were friendly and accommodating, helping me through the awkwardness of the initial meetings and trying their best to bring me into the fold and by the end I really did feel as though I had become a part of the group: perhaps I had not reached a point where I might have been considered an insider, but I certainly was not looking from the outside in anymore.

To completely understand the group, it helps to begin with a fundamental understanding of the object that serves as the nucleus of society for which the BCM is a microcosm:  The Bible. One of the bestselling and most hotly debated books in publication, the Bible has almost as much speculation as to its origins as it has content. The book is broken down into two large sections called “Testaments,” which can be divided again into “Books,” and further subdivided into “Chapters” and “Verses.”   These books are generally rather hefty tomes, especially considering that the raw content is often supplemented with some form of study aid, including cross references to other relevant portions of the text, as well as common interpretations of the words within.  The real value in analyzing this artifact, however, does not come from its structure, but from its content.

One of the fundamental questions that may be answered, or at the least speculated about, is the origin of the Spiritual Wasteland notion. What about the teachings in this book make them, allegedly, so incompatible with the life of a college student, and how, then, have the members of the Baptist Campus Ministry reconciled their spirituality with this alleged incongruity? Judging by the opinions gathered by interviewing the Campus Minister, John Ridley, and the Student President, Casey Harris, one of the biggest problems with maintaining a Christian lifestyle on a college campus is that of self-control. Both interviewees mentioned the reputation of ECU as a party school as contributory to the difficulty of maintaining this particular type of spirituality on campus. The sort of wild debauchery that many individuals have come to associate with the undergraduate experience stands at a stark contrast with the principles of moderation and abstinence espoused in Christianity, though interestingly enough, both interviewees posit that maintaining a Christian lifestyle instead of  falling into the “party scene,” helps students maintain a proper focus on academics. In essence, maintaining one’s spirituality can help garner a net increase in performance in the academic world.

Another point that both interviewees raised regarding the difficulty of maintaining a Christian belief system was that of academic content, especially in regards to sciences such as biology. It is common knowledge that understanding the Theory of Evolution is a critical part of the course curriculum. It is also fairly common knowledge that the schism between the Christian faith and the principles of Evolution date back to the inception of the theory. Casey admitted that the idea of evolution was rather heavily forced in her experience with science classes, and that she could definitely see where it could have been problematic. She personally had no difficulty in learning the material as “Something to know for a test,” without taking it to heart (interview 1*). John relayed to me the story of his niece (who attended another university), who actually had been struggling with the intellectual implications raised by a persistently anti-faith professor, though he held to the notion that the primary distraction facing college students was not an intellectual one, but an extracurricular one.

Beyond its use as a spiritual center for the individual members, this book serves as a mortar for the group. It is unlikely that this particular configuration of individuals would have assembled in a completely random environment. This book, this single thread of commonality helped to gather a diverse pool of individuals and create a bond of friendship among them. Within this group are men and women of all years, majors, and extracurricular interests, though they all have one thing in common, and are all able to come to this place twice a week to share with and support each other. This support system setup seems to be consistent with the idea John presented that having a strong faith is beneficial to a student socially and, by extension, academically.

The group dynamic of the BCM is an energetic one; while there are a few overtly noticeable cliques, none of them seem to be inherently opposite the others, and therefore not obstructions to a “healthy” functionality, or to future growth. Returning to the point which this essay endeavored to prove, if any significant percentage of the religious organizations on campus have the same mass and energy as the Baptist Campus ministry, mathematically there must be a sizeable portion of the ECU student body involved in some sort of religious activity, and this estimating completely fails to take into account the potential for students not directly involved with a group or member of a group.

So here I sit on the tail end of the study sifting through the information that has been collected, the opinions that I’ve gathered form the members of the BCM, and what have I found? There exists this notion that secular universities are Spiritual Wastelands: Places devoid of religious diversity, and populated only by disillusioned atheists and agnostics. However there also exists on the East Carolina university campus at least one vibrant, vivid religious organization filled with students who are committed to a system of belief that is difficult, though not impossible, to maintain. This group, these students,are the fundamental basis for an assertion that perhaps the Spiritual Wasteland doesn’t actually exist. And while this is only one group, and it is entirely possible that it is not indicative of a larger trend, that the ECU BCM is an outlier, a deviation, and not something that can be relied upon to occur on a regular basis, the opposite could just as easily be true, and after all, even if other groups do not have the same qualities as the BCM, the existence of just this one helps in and of itself to prove that the wasteland is perhaps not as barren as most believe.

MP1 Draft 1

Posted: March 29, 2011 in Uncategorized
Tags: ,

The Pearsall Plan included several provisions by which schools could remain effectively segregated while still giving the appearance of complying with Brown vs. Board.

-The opening statement of the Pearsall Plan is an allegation that public schools cannot function without mirroring the attitudes and beliefs of the communities they serve. It then continues to state that no child will be forced to attend an integrated school.

-The true nature of the plan is shoddily disguised with verbal gymnastics, focusing less upon discriminating against individuals of color. The phrasing is such that every action is taken in order to maintain the “rights” of those in the public school system. Of course the issue with allowing the “Right” to attend a non-integrated school in the Civil Rights era south is a rather obvious one: No one would willingly choose to attend an integrated school, leaving all of the white children to attend certain schools, and the black children to attend whatever was left over, effectively sidestepping the monumental decision of Brown v. Board using semantics. The Court claimed that there was no such thing as “Separate but equal,”  and that segregation could not be forced; however the court had nothing to say regarding individuals choosing to attend segregated schools.

-The second prong of the plan was to give the White population the means by which to attend an alternate school. Any one willing to go through the process could apply for a grant to attend a private school. The qualifications to receive a grant were essentially that one must be attending an integrated school (which is to say, theoretically every school in the county), and to have been accepted to a private school.

-Revoked 1969

 

In short, the Pearsall plan was an attempt to privatize the education system. By doing so, the State Legislature would have created a series of institutions not under the direct jurisdiction of the Supreme court, or at least not under the jurisdiction of Brown v. Board.

While the intent of the plan is obvious in retrospect, it is easy to see why the plan may have been difficult to overturn given its wording. While it would be incredibly simple to raise support for overturning a blatant segregation law, it would be nearly impossible to rally support for overturning a law that was about preserving rights. The passive nature of the steps taken towards maintaining a state of segregation would also have made it difficult to pinpoint the Persall plan as needing to be overturned, given that none of the action taken is to keep Black children out of the schools, but rather is focused upon providing alternatives to integrated schools for white children.

*Still need to find what actually got the plan overturned, and how it came into being.*

1. *working title*

2. This project will endeavor to outline some of the major strategies used by the opponents of School Integration in Pitt county including how they were implemented, why they were effective, how they were exposed, and why they were ultimately overturned.

3. The purpose for working on this particular title is to not only observe and document for posterity the resistance to educational integration, but also to catalog the strategies used by the opponents of integration to perhaps raise awareness of these sort of tactics so that their use in the future might more easily be avoided.

4. Readers should be interested in this essay as it will, in theory, dismantle the process by which Pitt county managed to evade a Supreme Court mandate for several years. Should this sort of thing repeat itself in the future. Given the similarity between some of the strategies used then and the charter school debates today, this may become even more relevant and practical in the near future.

5. The research questions for this project are, again, “What strategies were used to oppose and/or slow the process of Academic Integration? Why were they successful? How were they implemented? How were they exposed? And why/how were they ultimately overturned?

6. Key Findings thus far: There actually were several different strategies put in place by different agencies, and very few of them were as overt or horrifically blatant as one might expect. In fact, there’s a fair bit of thought put into ways to circumvent integration, with one plan actually going so far as to create ways to circumvent potential invocations of the Supremacy Clause, with some of these strategies bearing a frightening similarity to

7. Future research will likely be done by seeking out official transcripts of the laws and recommendations for legislature used to circumvent Brown, as well as searching for minutes (should they exist) of the various committee meetings that lead to these laws and recommendations.

8. Timeline:

TBD

9. Working Bibliography: