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Take a trip down memory lane, back to 1769, when Dartmouth was taking its first steps. The College was founded to serve as an institution to educate Native Americans. Despite this, Dartmouth’s relationship with Native Americans has been complicated; the College had no more than 20 Native students throughout the first 200 years of its history. Perhaps to pay homage to its past, and in recognition of its changing cultural values, Dartmouth has now enrolled more Native American students than all other Ivy League institutions combined, and the College’s Native American Studies program has become one of the most highly regarded in the country.
A friend, a relative, an Olympian and an old teammate: Four people who, though they did not do so knowingly, contributed in one way, shape or form over the past week to challenge my view of the world. It may sound hyperbolic, or tinged with shades of a philosophical game of Clue, so let’s start somewhere light: Green Key.
Velona predicts a doomed forecast for 2018.
May is Asian-American and Pacific Islander Heritage Month (AAPIHM) in the United States, and Dartmouth has been recognizing the month through programming over the past few weeks. The theme of this year’s AAPIHM at Dartmouth has been “Counter Currents: Beyond the Surface,” which was meant to highlight and uplift identities and narratives that are typically subsumed and homogenized within mainstream definitions of “Asian,” “Asian-American” and “Pacific Islander.” Much of the programming planned by this year’s AAPIHM committee has centered around deconstructing perceptions of identity and making new connections and solidarities with those identities, which typically do not get included in popular discourse of what being “Asian” is. This impulse toward further reflection, critique and inclusion in Asian-American and Pacific Islander communities should be lauded. In my view, Pan-Asian activists and community members should take a step further and seek to deconstruct how “Asia” emerged as a geographical unit in order to understand how and to what degree myriad people from various populations in “Asia” do and do not self-define as “Asian.”
We are writing as individuals who are deeply engaged in sexual violence prevention and response work at Dartmouth.
While it would be impossible to pay attention to every jumbled phrase that streams out of the President’s mouth, the impulse to ignore him is tempered by the sobering reality that his offhand statements often become the policy direction of the United States government. This seems to be the case with a comment he made recently in which he referred to MS-13 gang members as “animals,” a statement that the White House doubled down on Monday with a Breitbart-style press release entitled “What you need to know about the violent animals of MS-13.” Trump’s tendency to vilify all undocumented people and conflate immigrant communities with violent criminals is well-documented, and to parse his general incoherence in order to pretend he or his administration care to make any real distinction is intellectual dishonesty at its boldest. One only needs to ask what to make of the families of these so-called “animals” or the communities they live in to recognize the real intent of this rhetoric.
In a recent column entitled “Yes Means Yes,” Jillian Freeman ’21 laid out an argument against the phrase “unenthusiastic consent is not consent.” Unfortunately, this argument is disconnected from the power dynamics and pressures regarding sex and consent. All too often, propositions for sexual contact happen under circumstances of coercion, where unenthusiastic consent is often an escape route from a more unsavory outcome. The reality is that men control the power dynamic of potential sexual encounters and can pressure their partners to consent, even implicitly. Clearly, no one would fault the victim of a robbery for consenting to have their wallet stolen when threatened at gunpoint; obviously, their consent in that situation should not be considered valid.
In her final installment, Link illustrates how students feign a sense of calm and normalcy through their everyday greetings.
Most people excitedly await the coming festivities of their 21st birthday and their first legal taste of alcohol. However, this celebration is often coupled with a more mundane activity: renewing their driver’s license at the Department of Motor Vehicles. This boring trip to the DMV, however, could actually be the most important part of birthdays. This is because at the DMV, people can register to become organ donors — addressing a little-known, but major nationwide problem with the simple checking of a box.
Cook explores the real way to measure relaxation: how many chairs are available?
I am writing this commentary as a reaction to The Dartmouth’s editorial piece, “Verbum Ultimum: Open The Playground,” published on May 11, 2018.
I have recently seen signs around campus proclaiming the phrase, “Unenthusiastic consent is not consent.” It is imperative, and in the best interest of all students on this campus, to demonstrate why this saying is extremely problematic. Although catchy, this contradictory statement creates subjectivity around what actually constitutes “consent,” since the expression of enthusiasm is not objective. Consequently, cases could arise in which one accuses another of a crime as serious as sexual assault simply because although the first person said “yes,” and the second person took that as their word, the first person wasn’t genuinely enthusiastic about it.
“Live authentically.” That’s such a common thing to hear, and it’s something most people likely believe. People tend to think of themselves as genuine, and everyone constantly hears how they should explore their interests, develop their passions and otherwise form an independent identity. People seem to know that they should stand up for what they believe in. They understand that they shouldn’t define themselves by a stereotype. But unfortunately, at Dartmouth, students often ignore that.
Colleges breed social activism. Thousands of young people from every corner of the country and beyond live together on one campus, bringing with them unique perspectives on issues both personal and political. In this melting pot of opinions, viewpoints collide to create either unity or tension, and movements take root under the leadership of inspired activists. Students arrive here bursting with ideas that they’ve brought from back home, many of them eager to share these ideas with their new community. They’re fueled further by an expansive liberal arts education and exposure to all kinds of new people. Perhaps most importantly, perceived injustices within the very institutions people attend motivate them to create change at the local level.
When Eric Libre ’85 arrived for his first year at Dartmouth in 1981, he found a school that was outdoorsy, down-to-earth, health-focused and thoroughly Greek. He absorbed all he could in his 150-student pre-medicine lecture classes while the biology and chemistry majors around him furiously scribbled their notes. But Eric Libre wanted more from his Dartmouth experience than what a one-dimensional focus on STEM could offer him. He pursued his passions in the humanities, socratically engaging with the origins of modern culture through history and Italian. He worked hard, using his D-Plan to secure off-campus work and research opportunities at the National Institute of Health and at local hospitals. When it came time to pick a major on his premed track, Eric Libre excitedly told the biology department head of his plans to combine STEM and the humanities through a new bioethics major — the professor told him he “wasn’t sure that fits” under premed. Under pressure but unwilling to give up on a liberal arts education, Eric Libre majored in history modified with Italian before heading to a top medical school in 1985.
Society dictates the ideal body. For women, it’s thin with luscious hair. For men, it’s broad shoulders with lean muscles. And for students at colleges with deep athletic traditions, the pressure to have an “ideal” body intensifies because so many people are physically fit. As Michaela Artavia-High ’21 noted in her recent Mirror piece, “Buff: The Ideal Male Body,” the connection between the demands of athletics and body image adds a layer of complexity to how everyone, including non-athletes, views themselves.
Every moviegoer intuitively understands why movie theaters charge high concession snack prices: because they can.
A few months after I turned 17, I dragged my mom with me to the crowded Harlem Department of Motor Vehicles in New York City. After three hours of waiting and a disturbingly easy test — think, “What does a red octagonal street sign mean?” — we made it to the front of the line, where I received my learner’s permit. Since I was to turn 18 before the end of that calendar year, the DMV employee recommended that I register to vote while I was there. I considered myself liberal and my parents were Democrats, so without much deliberation or discussion, I became a registered member of the Democratic Party in New York.
I don’t mean to open old wounds, but it’s time to have a conversation about the 2016 election and its media coverage. In an age when various kinds of media have more influence over political campaigns than ever before, the 2016 election stands out. The vast and particularly damning negative coverage of Donald Trump, which did little to slow his campaign, seems to be reflective of an era during which the conventional wisdom of “no coverage is bad coverage” is correct. If this is true, how should the public consider and value the media coverage of campaigns, and to what extent do politicians themselves now play a role in creating their own press?
Phones are windows to a digitized world, and people are on either side. The beat of a finger tapping is staccato, like a modern-day attention span. Memory has become a camera that is never turned off. Meet the Millennials.