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In a crowded hall at the Cambridge Union over 50 years ago, some 700 observers at the world’s premiere debating club sat poised, eager to bear witness to an oratory spectacle. The motion of the day: “Has the American Dream been achieved at the expense of the American Negro?” Arguing in the affirmative, legendary African-American author James Baldwin stood at a podium in a dishearteningly white space. On the other side was William F. Buckley, conservative intellectual, tasked with defending the contrarian view of equal opportunity in America.
It was announced earlier this month that Equifax, a consumer credit reporting agency, was hacked and the personal and financial information of consumers stolen. It was also recently revealed that Equifax knew about a significant breach of its network in March of 2017, five months before it was disclosed publicly. The company has stated that the hack in March was unrelated to the recently disclosed breach in which millions of American consumers’ personal information was stolen, which is questionable considering both incidents reportedly involved the same hackers.
There is a common saying often heard by husbands: “Happy wife, happy life.” This saying also holds true in the primary and secondary education system: If teachers are happy with their work life, both the administration and the student body will be more likely to thrive. State and local governments currently have too much jurisdiction over education curriculum, which may be contributing to the lack of quality teachers across the United States.
Like many Dartmouth students, I went through a transitional process from high school hopeful to nervous college student last fall, a shift that involved a great deal of uncertainty and doubt. As Eliza Jane Schaeffer ’20 astutely observed in her Sept. 13 article on adjusting to Dartmouth life, “The College on the (Northeastern) Hill,” ordering Collis pasta is quite the feat for a first-year. In that same article, Schaeffer pointed out the unique challenges Southerners face on Dartmouth’s campus, where they are heavily outnumbered.
After seeing “Antigone in Ferguson” on Friday night, I did not leave necessarily with mixed emotions but rather with numerous discrete, difficult-to-handle thoughts, ideas and feelings. The show itself — a modern reading of the eons-old Greek tragedy “Antigone,” interspersed and complemented by song — was spectacular, raw, powerful, vulnerable, thought-provoking, discomforting and (by design) cathartic. The parallels between “Antigone,” which tells the story of the young title character and her quest to bury her dead brother Polyneices after he is deemed an enemy of the State and left to rot in the streets; and the story of Michael Brown, an unarmed black teenager who was shot by a police officer in Ferguson, Missouri and whose body was left uncovered in the streets for four hours, were clear. Even so, the cast of “Antigone in Ferguson,” which included established actors Tracie Thoms and Zach Grenier, as well as equally talented performers who were closer to the tragedy in Ferguson — two of Michael Brown’s teachers and multiple members of the Ferguson police force — did not explicitly equate Michael Brown with Polyneices. Rather, it seemed the intent was, as Bryan Doerries, the artistic director of the production, put it in an interview with The Dartmouth, “to set up the conditions for a conversation in which people will interrogate what the word ‘Ferguson’ means to them.”
They broke the law — plain and simple. It’s the common thread that runs through every argument directed at the millions of undocumented immigrants in the United States. Even the phrase “undocumented immigrant” seems to irk conservative Americans, who more commonly prefer “illegal alien” as well as the crude shorthand: “illegal.” As if breaking a law in a broken system is all that defines a family seeking a better life. But I digress.
Health, according to the World Health Organization’s Constitution, is defined as “complete physical, mental and social well-being.” Drug abuse can take all that away. Opioid addiction is not a “moral issue” as the Association of Certified Biblical Counselors claims. It is an illness and deserves to be treated as such.
If the enemy of our enemy is supposed to be our friend, what happens when this friend becomes increasingly indistinguishable from the common adversary we seek to delegitimize?
I recently returned from three months studying and interning in Beijing. I noticed something unsettling when I returned to America: I had stopped Googling things. When I had a question, I simply let it formulate and then vanish. In China, I did not have a VPN on my phone and relying on Bing is like being led by a blind guide through the ill-lit cave of the Internet. It once returned a WikiHow page on how to raise a child when I looked up some song lyrics. And so I stopped trying to find things out.
Betsy DeVos’ changes to the sexual assault portion of Title IX is understood by many as a deterioration of an already flawed system for survivors of sexual trauma on college campuses. This legislative action, announced last week, follows critiques of Title IX from men’s rights activists and from lawyers of students who felt they had been wrongly accused. Considering President Donald Trump’s administration’s track record with women, there is no question that the assessment is true.
Michel de Montaigne is widely considered to be the first modern essayist. “The Essais,” which in Middle French means “attempts” or “trials,” were the products of Montaigne’s sometimes messy ruminations. He freely admitted these were abundant with inconsistencies and contradictions. However, now compiled in books well over 1,000 pages long, “The Essais” is one of the most significant contributions to Western thought.
Welcome to the Dartmouth bubble! Or that’s what they call it, anyway. For you first-years here, if you haven’t heard this expression yet, you will very soon. You are, after all, in the middle of nowhere New Hampshire, population you. Despite the fact that I am now an alumna who graduated this past spring, the expression continues to follow me even now. I finally “escaped the Dartmouth bubble,” one person congratulates me, while another chimes, “Welcome to the real world.”
As a volunteer for Dartmouth’s First-Year Trips program, I would often joke with co-volunteers that Trips runs like a well-oiled machine. A million logistical nightmares are averted by tightly adhering to daily schedules and deferring to time-honored protocol. Many upperclassmen look fondly on the traditions that the ’21s have just been indoctrinated into: Being greeted in Hanover by students in bewildering outfits, dancing to “Everytime We Touch,” enjoying Annie’s macaroni and cheese and laughing at the antics of Dr. Schlitz in “Schlitz on Mount Washington” after a warm meal at the “Lodj.”
Wherever you stand on the ideological spectrum, it is hard to deny the fact that things in the White House are not quite running like “a fine-tuned machine,” as President Trump recently tweeted they were. The reason why Trump’s supporters continue to make this denial is not just because they have a different moral framework, conflicting policy priorities or even because they have a lower level of education, as many self-entitled liberals love to contend. Rather, the Left has shown an inability to criticize Trump in a meaningful way. Their sarcastic laughter and self-righteousness have failed, just like the Trump regime has. Before we keep pointing fingers, we need to establish what we really want from a President, what actually makes a good leader and how Trump has so far proved an undeniably unsuccessful one.
Most of us sympathize with the cute baby animal photos that the Dartmouth Student app conveniently provides. Many of us understand that meat production contributes to world hunger and climate change. And yet, most of us are neither vegan nor vegetarian.
I walk into the meditation room in the basement of the Tucker Center. The monk in charge greets me and invites me to join his prayer circle. For a few moments, the monk, my peers and I walk in a circle with our heads bowed, having come together to participate in a club that both engages in meditation and studies the core concepts associated with Zen Buddhism. We fall into deep contemplation. The room is silent.
As an incoming freshman, I don’t know a lot about Dartmouth. I’ve browsed Dartmouth’s official website, scoured admissions brochures and even went the extra mile to meet with some alumni in my area. But impressions can’t substitute for actual experiences. I’ve accepted that until Dartmouth Outing Club First-Year Trips, I’ll be an outsider looking in.
I have never felt unsafe on this campus. The weathered buildings straight out of the 18th century, the scenic mountain views and the vivid blades of grass on the Green never posed a threat to me. This space has always been a space of beauty, of quiet comfort, of deep self-reflection. It has always been a space of security. Until now.
In light of the brutal accusations of anti-Semitism leveled against Native American studies professor N. Bruce Duthu ’80, I feel his detractors have refused to hear what hundreds of former students know and understand: For Duthu, the call to serve his students comes before all else.
“A sad voluptuousness, a despondent intoxication make up the humdrum backdrop against which our ideals and euphorias oft stand out...” In “Black Sun,” Julia Kristeva connected the euphoric sublime to Sigmund Freud’s notion of melancholia, elaborating upon two theories to understand how our environment and the people around us translate into effects immortalized in our memories. Sublimity was first defined by Immanuel Kant and later Edmund Burke as the greatness of man and co-opted by gothic and romantic writers to evoke grandeur and joyous exaltation of emotions in towering gothic mountains and Ralph Waldo Emerson’s scenes of nature. In contrast, Freud’s “Mourning and Melancholia” describes melancholia as a depressive effect that occurs due to an irreconcilable loss. By intertwining the melancholy with the sublime, Kristeva demonstrated the complexity of various aesthetic experiences, whether it be in the case of art or social interactions.