Alexandria Ocasio-Cortez and E.B. White: Controlling the Narrative with the Confidence of Their Readers

by Ean Tam, January 3, 2021

***FALL 2020 CONTEST WINNER***

At first glance, it may seem odd to compare Alexandria Ocasio-Cortez and E.B. White. Other than spending their childhoods in Westchester County, New York, what else do they have in common? Ocasio-Cortez is a current United States congresswoman, representing New York’s 14th district. For many, she is a symbol of change: she defeated her well-established primary opponent despite being outspent 18-1; she is the youngest woman to serve in the US Congress; she sponsors bills considered to be radical, such as the Green New Deal and Medicare for all; and she even has an asteroid named after her (Hajela; Mosher). On the other hand, White can be seen as a standard bearer, an idealistic image of an Ivy League-educated white male who came to age before any of the two world wars. Even during the Great Depression, White lived comfortably as a writer for the New Yorker (Heitman). As a co-author of the prolific style guide, The Elements of Style, White has set the bar for writers for decades. His books, Stuart Little and Charlotte’s Web, have influenced countless children as they learn to develop their own styles of writing. Dr. Laura Lisbeth of Stony Brook University characterizes White’s influence as “a tradition in Anglo-American literacy,” for The Elements of Style “certainly turned the English language into a personal expression of his idiosyncratic preferences” (Lisbeth).

Comfortability would not be an accurate descriptor of Ocasio-Cortez’s life. Despite rising from poverty and winning her own voice in the United States Congress, her troubles as a young, idealistic woman of color were far from over. On July 23, 2020, Ocasio-Cortez gave an impassioned speech on the floor of the House of Representatives. She reprimanded her colleague, Representative Ted Yoho, for his offensive remarks that he delivered to her personally on the steps of the Capitol Building. Ocasio-Cortez rebuked not only Yoho’s remarks, but also Yoho’s compliance with a culture that has served to the detriment of women throughout American history. In 1941, almost 80 years earlier, White made his mark in literary history and published his essay “Once More to the Lake” in Harper’s Magazine. In the essay, he details his vacation to a lake in Maine with his son. White weaves in and out between the past and present, merging them together and revealing how some things never change.

As different as Ocasio-Cortez and White are, a common theme between these two works is the past and how it affects our present and future. Because the barrier between past and present is fluid for White, he uses the past as a way of telling the story of the present. Nostalgia would not be enough to describe White’s attachment to his childhood: he actively lives in both worlds. Ocasio-Cortez uses the past not as a point of nostalgia, but as a point of reference from which society should use to change the future. Unlike White, Ocasio-Cortez does not wish to live in the past. She would rather live up to her reputation and change the future for the next generations of women. Both White and Ocasio-Cortez share a common theme, but differ in how they examine the implications. Using rhetorical devices such repetition, parallelism, anadiplosis, and antimetabole, Ocasio-Cortez and White engage their readers with cohesive and rhythmic sentences that display the authors’ control over their narratives. By having this control, both writers can focus their readers to the details and emotions they wish to convey. In return, the readers have confidence in how each author interprets their relationships with the past.

Prominent rhetorical devices used by Ocasio-Cortez and White are parallelism and repetition. In the opening of Ocasio-Cortez’s speech, she describes exactly what Yoho had said to her. She says, “[H]e called me disgusting, he called me crazy, he called me out of my mind, and he called me dangerous” (00:14-01:43). The repetition of the opening, “he called me,” creates an intensity that is palpable to the reader. Even to those in the audience who are already aware of the incident involving Yoho, there is an anticipation built up because of Ocasio-Cortez’s wording. To those who are not aware of Yoho’s remarks, this repetition would be even more enthralling: ‘He did what? He called her what?’ This kind of excitement provides emphasis to Yoho’s comments. There is particular stress on “crazy” and “dangerous.” The parallelism allows the reader to find cohesion (Kolln and Gray 129, 152-153). The remarks Ocasio-Cortez relays to her audience are not broken up by different structures or introductions. She consistently states, “he called me.” This, in effect, keeps the reader focused and attentive to the string of offensive remarks, instilling outrage and disappointment.

A second instance of repetition and parallelism in Ocasio-Cortez’s remarks comes soon after the first. She denies that Yoho’s comments hurt her personally. She says, “Because all of us have had to deal with this in some form, some way, some shape, at some point in our lives” (01:43-03:11). As she repeats “some,” she implies that Yoho’s remarks are not an isolated event; rather, his remarks come in a long line of incidents that Ocasio-Cortez acknowledges she shares with “every woman in this country.” Thus, her use of “all of us” and “in our lives” allows her to build a relationship with the women in the audience. When considered together, the two quotes accomplish three things: instill anger in the audience towards Yoho and disgust towards his remarks, imply Yoho’s remarks are not isolated and are an unfortunate consistency throughout Ocasio-Cortez’s life, and build a shared experience with Ocasio-Cortez’s target audience, which is actually split. She is simultaneously addressing men and women to different effects: men are meant to feel guilty and responsible, while women are meant to feel sympathy.

In his essay, White observes his fellow campers and writes, “This was the American family at play, escaping the city heat, wondering whether the newcomers at the camp at the head of the cove were ‘common’ or ‘nice,’ wondering whether it was true that people who drove up for Sunday dinner at the farmhouse were turned away because there wasn’t enough chicken” (3). Here, White exhibits parallelism in structure. His use of gerunds provide a sense of eloquence and activity. Given White wants to reminiscence in past experiences and merge them with the present, eloquence and activity are welcomed sentiments for the reader. White does not provide the kind of repetition that Ocasio-Cortez has. However, White’s objective of describing the experiences at the lake is made stronger without repetition. Although repetition does not imply the experiences themselves were repetitive, it may lead the reader to believe they were. Ocasio-Cortez uses repetition to make it apparent to her audience that Yoho’s remarks have been a repeated occurance in her life. Thus, repetition may not serve White so well in this manner. After all, why would someone feel nostalgic about a camping experience that feels repetitive? Repetitive would be counter to White’s portrayal of activity and eloquence. Even though White and his son engage in almost routine activities—fishing, swimming, boating—White’s recollection of his childhood negates any sense of the story being repetitive. He says, “You remember one thing, and that suddenly reminds you of another thing” (1). He adds, “I kept remembering everything…. It was like the revival of an old melodrama that I had seen with childish awe.” (4-5). By continuously remembering the first time he ever experienced these activities, White allows himself to reconnect to the “childish awe” those first experiences instilled in him. He is not so much repeating activities, but instead repeating positive emotions. As for the reader, they can see a parallelism in his wording as well as the parallels between White’s past and present but without any perception of repetitiveness.

Both Ocasio-Cortez and White portray themselves as being in control of the narrative. Both of them make their statements from personal sentiments, but from different sources. White derives his purpose from the personal bonds he has forged with his son and his own childhood: years could not separate White from his affections for his childhood memories, sentiments he hopes to pass on to his son. Ocasio-Cortez makes it evident she derives her purpose and conviction from personal wounds: “he called me.” Both Ocasio-Cortez and White build shared experiences. Ocasio-Cortez shares her experiences with the women in her audience. White shares the experiences with himself (past and present), his father, his son, and the other campers. 

The two works differ in how the reader assesses Ocasio-Cortez and White. The reader is meant to feel sympathy and reverence towards Ocasio-Cortez — sympathy for her years of being the recipient of offensive remarks, and reverence for her bravery and solidarity with her fellow women, a stance that many would argue is long-overdue. The reader feels more inclined to involve themselves with Ocasio-Cortez’s narrative, whereas the reader may feel more inclined to ‘sit back and watch’ the narrative being portrayed by White. White’s narrative is unique to himself not only because it is, of course, his personal story, but also because his story evades the circumstances of his time. As White and his son have a nostalgia-filled summer escape to the lakes of Maine, the world is in its second world war, and many sons are dying far away in unfamiliar places. White is afforded the privilege to take his reader for a ride as he navigates his way through past and present experiences that are out of the readers’ control. Ocasio-Cortez, representing herself as a casualty of another person’s privilege, wants to apply the past to the future. The future is never certain and she is addressing all generations of Americans, men and women as well. Ocasio-Cortez forces the reader to think with her about the implications of the past. She has a universal message, whereas White’s message is most definitely not shared amongst the readers of his time. 

In the use of parallelism, an author may feel inclined to also build up to a climax. The term climax used here should not be confused with the climax in a sequence of a story, but it does bear resemblance. Just as a story can develop to a critical moment for its plot, a sentence or set of sentences can end itself with a climax of ideas (Kolln and Gray 49-51). For example, observe how Ocasio-Cortez uses parallelism in this sentence: “I could not allow my nieces, I could not allow the little girls that I go home to, I could not allow victims of verbal abuse and worse to see that, to see that excuse and to see our Congress accept it as legitimate and accept it as an apology and to accept silence as a form of acceptance. I could not allow that to stand which is why I am rising today to raise this point of personal privilege” (04:35-05:49). The parallel structure and repetition introduce a series of clauses with “I could not….” The repeated use of the opening is an example of anaphora (Kolln and Gray 130). The parallelism builds up until Ocasio-Cortez reaches the climax: She could not allow that to stand, and she goes on further explaining her purpose before the House. The climax is the definitive statement. This is where all the repetition and parallelism has led to. This is the most important statement. This is “why [she is] rising today.”

White also creates a climax in his sentence: “We caught two bass, hauling them in briskly as though they were mackerel, pulling them over the side of the boat in a businesslike manner without any landing net, and stunning them with a blow on the back of the head” (2). White uses climax to narrate a specific instant with his son. This is another use of parallelism (continuous use of gerunds) that culminates with the climax of killing the fish. The reader is drawn into this action sequence that is resolved by a climatic finish. It is climactic both rhetorically and in terms of the sequence of events. Both Ocasio-Cortez and White create a climactic point to show their readers that they have reached a control over the ideas, and they are steering the readers toward an end goal. Ocasio-Cortez’s climactic end goal is to show purpose for speaking. White’s climactic end goal is to finish an action sequence. 

Another way Ocasio-Cortez and White take an authority of their narrative is by using short sentences. In order to dispel Yoho’s use of his daughter and wife as part of his apology for his behavior, Ocasio-Cortez issues this statement, “I am someone’s daughter too” (05:49-07:12). She then goes on to claim she will not anguish herself waiting for Yoho to properly apologize: “I will not do that to myself” (07:12-08:18). Short sentences gravitate more attention than longer sentences (Kolln and Gray 29-30). Here are clear instances of Ocasio-Cortez using that fact to her advantage. There is no surprise that both sentences begin with “I.” Ocasio-Cortez wants her reader to feel the impact of these short, yet meaningful sentences. What made her write such short sentences in the midst of her longer remarks? Obviously, it comes from personal conviction: “I am…,” “I will….” Similarly, White uses short sentences. When he describes the nature of the lake, he says, “There had been no years” (3). White wishes to be firm and declarative to his readers in his recollection of events. He asserts with confidence that nothing has changed. The emphasis in the sentence falls on “no.” This strengthens the readers’ trust in White’s narrative. Another short sentence by White is a deliberate fragment. Within his remembrance of the lake, he adds, “Peace and goodness and jollity” (4). White only wants to encapsulate the serenity of the experience. This serenity must not be shared with any other ideas because it is personally significant to White. Thus, a short sentence suffices. 

Both Ocasio-Cortez and White use short sentences to command authority from their audiences. Ocasio-Cortez obtains authority through justified defiance and strong will. White obtains authority through his confidence in detail and assessment. Of course, the authors do not blatantly say, “I am defiant,” or “I am confident in my recollection.” Good narrators will show, not tell. Through short sentences, Ocasio-Cortez and White show these sides of themselves without explicitly telling the audience. 

Throughout their respective pieces, Ocasio-Cortez and White enhance their writing with a play on words. The first device is anadiplosis. This is used when one clause ends and another begins with the same word or phrase (“Anadiplosis”). There are two instances where Ocasio-Cortez uses it in her speech. When she begins a fiery condemnation of men using derogatory terms towards women, she says, “It happens when individuals who hold the highest office in this land admit, admit to hurting women and using this language against all of us” (09:06). In the course of her speech, Ocasio-Cortez insinuates that Yoho has not only wronged her, but also wronged women across the country; he adheres to a terrible culture that has treated and continues to treat women so poorly. Insinuation is one thing, but now Ocasio-Cortez puts special emphasis on “admit” by ending the first clause and beginning the second with the same action. In Ocasio-Cortez’s mind, the act of Yoho admitting he has used derogatory terms towards women is not best served by saying it once. She needs to say it twice and add how Yoho’s admission is an affliction towards “all of us” women. In the second clause, “admit” is not the only word that has emphasis. “Us” also has stress on it, creating an even greater sense of solidarity with her female audience. 

Contrast her first use of anadiplosis with her second use of it: “Treating people with dignity and respect makes a decent man, and when a decent man messes up as we all are bound to do, he tries his best and does apologize” (08:18-09:06). “Decent man” is clearly in the limelight of Ocasio-Cortez’s sentence. This is another instance of showing, not telling. Ocasio-Cortez has branded Yoho as the opposite of a decent man because he admits to his actions but refuses to take the proper responsibility for them. Yoho is evasive and not forthcoming. Characterizing him as such without explicitly saying so can be created by Ocasio-Cortez’s use of anadiplosis. The emphasis and stress allow the reader to infer the intention behind her words. 

White uses anadiplosis in a manner similar to Ocasio-Cortez’s second use of it. Towards the end of his essay, as White begins to make his final assessments of the camping experience, he states, “This was the big scene, still the big scene” (5). It is a conclusive statement, in which White reaffirms that the present lake and camping experience resembles the experiences from his childhood. There is emphasis on “still” and, of course, “big scene.” The reader can feel the confidence White instills in his statement. There is no uncertainty. An alternative way White could have written this sentence is, “This was the big scene, [and it] still [is] the big scene.” We can see here how White uses ellipsis to leave out phrases that are understood (Kolln and Gray 132-133). This omission allows the sentence to be more precise and controlled by White. 

Ocasio-Cortez’s use of anadiplosis is to uphold Yoho to his actions, turn her audience against him, and place herself on the moral high ground. White does not use anadiplosis to reflect badly on anyone else. Rather, he uses anadiplosis to reflect on his own ability to recall detail and connect to the past. Nonetheless, their uses of anadiplosis aid in their ability to command the narrative and direct the readers towards sentiments the two authors want them to feel. This is an indispensable tool, not only for politicians like Ocasio-Cortez, but also for storytellers like White. 

An additional rhetorical device involving repeating phrases is antimetabole. This time, however, the repeated phrases are in reverse. For example, Ocasio-Cortez explains the wife and daughter excuse is a fallacy: “And so what I believe is that having a daughter does not make a man decent. Having a wife does not make a decent man” (08:18-09:06). Ocasio-Cortez reverses “decent man” and creates two different meanings. Her proposition can be more definitively stated as, “Having a daughter does not transform a man into decency. Having a wife does not show the decency of a man.” The use of antimetabole is a witty way for Ocasio-Cortez to explain herself. The purpose of her speech is to condemn the idea that having a daughter or wife excuses inappropriate language towards women. The antimetabole accomplishes this and has the added benefit of being catchy and quote-worthy. Politicians are always searching for the one-liner or debate hook to jab at their opponents. It is evident to the audience that Ocasio-Cortez has found hers.

White also uses antimetabole but more subtly. White says, “I began to sustain the illusion that [my son] was I, and therefore, by simple transposition, that I was my father” (2). White has reversed “was I” from one clause to the other. The purpose of White’s essay is to illustrate how the imagery and sentiments of the lake remain constant, but the roles are transferable: he becomes his father, and his son becomes him. White’s use of antimetabole is an eloquent way of stating this occurrence. Recall how White’s repetition and parallel use of gerunds added an eloquence to his wording. The antimetabole reaffirms that eloquence and engages the reader with the abstract idea of transposition. 

Ocasio-Cortez’s use of antimetabole puts her in a position to judge. Her moral high-ground gives her that responsibility. Her self-identification as a fellow victim gives her the right to confront the culprit. As stated earlier, White exhibits eloquence in his imagery and eloquence in how he describes such imagery. This duality adds to the fairy tale-aspect of his story. Fairy tales, or children stories, usually involve a lot of flowery language to charm the reader with the ‘magic’ of the scene. White authored many children’s books, but he may have excused this essay from that flowery diction. His use of antimetabole helps get similar ideas across to his audience. Without antimetabole, Ocasio-Cortez’s idea would be more lengthy and less characteristic of a political speech, and White’s ideas would lose the essence of eloquence and charm he had been establishing throughout the essay. 

The last major rhetorical tool that Ocasio-Cortez and White share is the use, or lack of use, of conjunctions when creating a series. Polysyndeton is the excess use of coordinating conjunctions, while Asyndeton is the absence of coordinating conjunctions (Kolln and Gray 128-129). Ocasio-Cortez uses asyndeton as she depicts Yoho’s actions as having greater repercussions than he may have assumed. She says, “In using that language in front of the press, he gave permission to use that language against his wife, his daughters, women in his community, and I am here to stand up to say that is not acceptable” (07:12-0:8:18). The list is composed of wife, daughter, and women in the community. Ocasio-Cortez does not put “and” before “women in his community.” Ocasio-Cortez implicates Yoho’s actions as an offense to a never-ending list of women in America. The asyndeton does not give any emphasis to each listed object (wife, daughter, women in community), but it implies the list of victims can go on and on. ‘Victims’ is a strong word, but given the circumstances, it would not be a far cry to assume Ocasio-Cortez wishes to portray women as victims of never-ending misogyny from men. This misogyny coincides with the use of the asyndeton: never-ending misogyny equates to a never-ending list of victims. 

White uses polysyndeton in his essay. In the beginning, he describes why he prefers to go to the lake than the ocean. He claims, “I have since become a salt-water man, but sometimes in summer there are days when the restlessness of the tides and the fearful cold of the sea water and the incessant wind which blows across the afternoon and into the evening make me wish for the placidity of the woods” (1). Here, White uses an excess of “and.” The polysyndeton allows White to list three aspects of the ocean (restless tides, cold water, and wind) without sacrificing emphasis on any one of the three. The excess “and” adds rhythm to the sentence, as the reader bounces from one idea to another. The sentence is lengthy, but White can focus the readers’ attention to the details he feels important to him. White begins his essay by describing a trip to the lake in Maine when he was a young boy, but now he has “since become a salt-water man.” White is his own man now with his own preferences and judgements. He can go where he pleases. So what would compel him back to the lake? What would override his preferences that he has accumulated in the years since boyhood? Evidently, it is the restless tides, cold water, and incessant wind of the ocean. All three can be so brutally harsh that they convince White to turn his back on his own present-day preferences and return to the sanctity provided to him when he was a young boy: a sanctity from his past. 

Ocasio-Cortez and White—separated by decades, circumstance, and purpose—show that rhetorical devices are not limited by genre or style. Kurt Vonnegut said, “Find a subject you care about and which you in your heart feel others should care about. It is this genuine caring, and not your games with language, which will be the most compelling and seductive element in your style” (qtd. in “Quotable Quotes”). Ocasio-Cortez and White, when writing their respective pieces, did not think to themselves, ‘I will use parallelism and anadiplosis to convey my ideas.’ It was the passion that led them through their drafts: Ocasio-Cortez’s passion for change and White’s passion to enjoy the memories of his childhood.

In a chapter of Writing Spaces: Readings on Writing, Craig Hulst writes, “The rhetorical situation of a piece of writing is everything surrounding it—who the audience is, the purpose for writing it, the genre of the writing, etc.” (88-89). The difference in rhetorical situation between Ocasio-Cortez and White is obvious, but the rhetorical devices they used empowered both authors to control the events around them and command the narrative. The reader trusts White’s recollection of his camping experience, and the reader understands how White jumps between past and present and realizes the end of his childhood and the beginning of his son’s. The reader can feel the frustrations in Ocasio-Cortez’s speech. The reader grows disappointed with Yoho’s poor excuse and the culture he perpetuates. The reader can focus on the implications of the issue Ocasio-Cortez addresses, and she engages them to think about how to prevent the future from being a repeat of the past. Some readers may believe White’s essay is an example of his privilege or that Ocasio-Cortez’s judgement is incorrect, but there is no dispute that the correct rhetorical tools gifted the two authors with the means to make their case in the first place.


Works Cited

“Anadiplosis.” Literary Devices, go.shr.lc/2Zia6Ul. Accessed 6 Aug. 2020. 

“Antimetabole.” Literary Devices, go.shr.lc/30RgT6D. Accessed 6 Aug. 2020. 

Hajela, Deepti. “Political Novice Ocasio-Cortez Scores for Progressives in NY.” AP News, The Associated Press, 27 June 2018, apnews.com/45eb9af59317402699b23c4826a8192c. Accessed 7 Aug. 2020. 

Heitman, Danny. “The White Pages.” Humanities, 24 Jan. 2014, www.neh.gov/humanities/2014/januaryfebruary/feature/the-white-pages. Accessed 8 Aug. 2020. 

Hulst, Craig. “Grammar, Rhetoric, and Style.” Writing Spaces: Readings on Writing, edited by Driscoll, Dana, Mary Stewart, and Matthew Vetter, vol. 3, Parlor Press, 2020, pp. 86-99. 

Kolln, Martha, and Loretta Gray. Rhetorical Grammar. 8th ed., Pearson, 2017. 

Lisbeth, Laura. Interviewed by Carolyn Cosentino, Sophia Hoss, Kathy La, and Patricia Paulynn Mallari. The Elements of Style, 26 July 2020, you.stonybrook.edu/elements/laura-lisabeth-interview/

Mosher, Dave. “Alexandria Ocasio-Cortez, the 28-Year-Old Who Defeated a Powerful House Democrat, Has an Asteroid Named After Her — Here’s Why.” Business Insider, 28 June 2018, www.businessinsider.com/alexandria-ocasio-cortez-asteroid-2018-6?utm_source=copy-link&utm_medium=referral&utm_content=topbar. Accessed 8 Aug. 2020. 

Ocasio-Cortez, Alexandria. United States House of Representatives floor, 23 July 2020, United States Capitol, South Wing, Capitol Hill, Washington D.C. Point of personal privilege. 

“Quotable Quotes.” Goodreads, www.goodreads.com/quotes/3247685-find-a-subject-you-care-about-and-which-you-in. Accessed 6 Aug. 2020.

White, E.B. “Once More to the Lake.” Harper’s Magazine, 1941.

Dying Without Dignity: An Intersectional Analysis of Lhamo’s Death and Domestic Violence in China

by Sophia Garbarino, December 22, 2020

“More than 900 women have died at the hands of their husbands or partners since China’s law against domestic violence was enacted in 2016”

(CHEN, 2020).

Lhamo, a Tibetan woman and popular social media star living in southwestern China, was one of them. Two weeks after her ex-husband set her on fire, Ms. Lhamo died in the hospital, leaving her two sons and a rekindled wave of women’s rights protests behind. Her story, according to The New York Times reporter Elsie Chen (2020), reflects the Chinese government and law enforcement’s inability, and perhaps lack of desire, to protect its women. However, there are several underlying factors influencing feminist politics in China that went unaddressed in Chen’s report, along with the few other news reports covering the same story. Ms. Lhamo’s tragic death is also a product of brutal, complex relationships between ethnicity, sexuality, and socioeconomic status, revealing minimal progress towards equality and justice despite written law.

Ms. Lhamo’s family was well aware of her husband’s abuse, as she frequently fled her home with bruises and injuries over the course of their marriage. When she divorced him for the first time, he threatened to kill their children, forcing Ms. Lhamo to remarry him.

The local police further ignored her abuse complaints after this, allegedly telling her that because it was a “personal family matter… there was nothing they could do”

(Chen, 2020).

While it may seem like a feminist issue on the surface, the authorities’ ignorance actually reflects a much larger, deeper ethnic prejudice. As a Tibetan, Ms. Lhamo was a minority, and according to Human Rights Watch, her case “illustrate[s] the Chinese government’s long-running mistreatment of Tibetans,” stemming from tense relations after the failed Tibetan revolt against Chinese occupation in 1959 (2020). Since 2006, the government has forcibly relocated and created “near complete restriction on the freedom of movement” of over 2 million Tibetans (Minority Rights Group International, 2017). Even before any domestic abuse occurred, Ms. Lhamo was already a victim of injustice because of her national origin. However, Chen’s report does not mention this, reflecting a broader lack of attention to ethnic individualities within the global feminist context.

As Syracuse University professor of Women’s and Gender Studies Chandra Talpade Mohanty writes in Feminism Without Borders: Decolonizing Theory, Practicing Solidarity (2003), “systems of racial, class, and gender domination do not have identical effects on women in Third World contexts” (p. 55). As such, a Tibetan woman such as Ms. Lhamo would not receive the same treatment as a Han Chinese woman would because of her ethnicity (the Han ethnic group is the largest in China). Furthermore, she had lower socioeconomic status, producing additional challenges. For poor minority women like Ms. Lhamo, human rights have “always been mediated by a coercive, racist state” (Mohanty, 2003, p. 54). According to Chen’s report,

“in the countryside, where Ms. Lhamo was from, victims often lack social support networks and are less educated about their rights”

(2020).

Even after “she sought help from All-China Women’s Federation, the government agency in charge of protecting women’s rights,” Ms. Lhamo was denied justice “when an official dismissed her injuries, saying other women were worse off” (Chen, 2020). This prompted her to file for divorce a second time, after which the police did bare minimal investigation and let her husband escape any consequences yet again.

Ms. Lhamo’s experiences and tragic death went unaddressed by the Chinese government, with the Communist body going as far as censoring social media hashtags like #LhamoAct (Chen, 2020). As Mohanty writes in Feminism Without Borders, “Chinese women ‘disappear’ in popular and academic discourses on China, only to reappear in ‘case studies’ or in the ‘culture garden’” (2003, p. 76). Ms. Lhamo is a clear example of this. Chinese feminist issues have gone largely unaddressed in Western media and academia, only resurfacing when case studies such as Ms. Lhamo’s occur. Western feminisms often fail to incorporate the “diverse struggles and histories” of women from other countries, more commonly lumping them together to further their own agendas (Mohanty, 2003, p. 46). Like Mohanty, professor Amrita Basu of Amherst College recognizes the necessity of diversity inclusion, arguing that when feminist discourses fail to identify and consider cultural influences on women’s experiences, particularly regarding gender violence, women’s “identities as Bosnian, African American, or poor women may be muted” (2000, p. 76). These are only a few examples of the several aspects that comprise one’s identity.

To make any progress towards true gender equality in China, the diverse population and cultures must be considered. This includes diversity in sexuality, which Chen also does not address in her report. Like the United States, China’s political and social structures are based on heterosexism and homophobia. As feminist scholar Audre Lorde writes, heterosexism is the “belief in the inherent superiority of one form of loving over all others and thereby the right to dominance” (1985, p. 3). Currently, China’s Domestic Violence Law “does not protect gay couples,” and though it does protect cohabitating couples, Chinese government official Guo Linmao noted at a press conference that

“for homosexuals in our country, we have not yet discovered this form of violence… it can be said that people who cohabit does not include homosexuals”

(Reuters Staff, 2015).

Essentially, he meant gay couples do not encounter domestic violence, which is untrue.

Chen’s report echoes this false assertion, though perhaps not intentionally, quoting Chinese women’s rights lawyer Wan Miaoyan, “But why does it take a tragedy and a victim to sacrifice herself in such a bloody way before we make progress on law enforcement?” (Chen, 2020). This statement assumes all domestic violence victims are women. However, according to the United States National Intimate Partner and Sexual Violence Survey (2010), members of the LGBTQ+ community “have an equal or higher prevalence of experiencing IPV [intimate partner violence], SV [sexual violence], and stalking as compared to self-identified heterosexuals” (CDC, p. 1). China is certainly not exempt from this pattern. In fact, a 2009 survey conducted by the Chinese organization Common Language found that of the 900 participating lesbian and bisexual women, “42.2 percent reported intimate partner violence with same sex partners” (UNDP, 2014, p. 28). In every aspect of injustice, LGBTQ+ folks continue to fight for recognition and support, especially when the government refuses to protect them. As a member of the heterosexual hegemony, this is one battle that Ms. Lhamo did not have to fight, which some may consider a privilege despite her tragic situation.

Since the COVID-19 pandemic started, instances of domestic and intimate partner violence have significantly increased due to lockdown and quarantine policies. According to another domestic violence report from The New York Times (2020), Chinese “activists, citing interviews with abused women, estimate the numbers are far higher, especially after millions were placed under lockdown during the pandemic” (Wee). As Basu writes, “Women’s movement activists have employed the term violence against women in describing diverse practices cross nationally… in order to assert the global dimensions of a single problem” (2000, p. 78). Unfortunately, partner violence is not a single problem. It is stuck in a web of complex, intersectional relationships between sex, race, ethnicity, socioeconomic class, sexual orientation, and more. However, despite the multitude of experiential and cultural differences, women like Ms. Lhamo still share many similarities and often unite on these common grounds. China’s women are not alone, and like every country around the world, China has a long road ahead to achieving gender justice.


References

Basu, A. (2000). Globalization of the local/localization of the global mapping transnational women’s movements. Meridians, 1(1), p. 68–84. https://doi.org/10.1215/15366936-1.1.68

CDC. (2010). NISVS: An overview of 2010 findings on victimization by sexual orientation. https://www.cdc.gov/violenceprevention/pdf/cdc_nisvs_victimization_final-a.pdf

Chen, E. (2020, November 15). Her abuse was a ‘family matter,’ until it went live. The New York Times. https://www.nytimes.com/2020/11/15/world/asia/china-women-domestic-abuse.html

China: Tibetan woman dies in custody. (2020, October 29). Human Rights Watch. https://www.hrw.org/news/2020/10/29/china-tibetan-woman-dies-custody#

Lorde, A. (1985). I am your sister: Black women organizing across sexualities. Kitchen Table: Women of Color Press.

Mohanty, C.T. (2003). Feminism without borders: Decolonizing theory, practicing solidarity. Duke University Press.

Reuters Staff. (2015, December 27). China passes first domestic violence law, gay couples excluded. Reuters. https://www.reuters.com/article/us-china-lawmaking-family/china-passes-first-domestic-violence-law-gay-couples-excluded-idINKBN0UA08A20151227

Tibetans. (2017, November). Minority Rights Group International. Retrieved December 8, 2020, from https://minorityrights.org/minorities/tibetans/

Two spirit. (2020). Indian Health Service. Retrieved December 7, 2020, from https://www.ihs.gov/lgbt/health/twospirit/

UNDP. (2014). Being LGBT in Asia: China country report. https://www.asia-pacific.undp.org/content/dam/rbap/docs/Research%20&%20Publications/hiv_aids/rbap-hhd-2014-blia-china-country-report.pdf

Wee, S. (2020, September 16). Her husband abused her. But getting a divorce was an ordeal. The New York Times. https://www.nytimes.com/2020/09/16/world/asia/china-domestic-abuse.html

Yang, H. (2020, April 1). China’s domestic violence law turns four. The Asia Foundation. https://asiafoundation.org/2020/04/01/chinas-domestic-violence-law-turns-four/

Check Your Bias: Why Women’s Studies Should Amend Its Relationship With Biology

by Marcela Muricy, November 30, 2020

Over the years, a gap has grown. As it has expanded, the women’s studies field has largely distanced itself from making connections to the field that may cause it to flourish most: biology. Either due to lack of knowledge or necessity, many articles that could have included aspects of biology to support their claim chose not to. In addition, the women’s studies field has made several claims that science is biased, and has used that to discredit certain concrete pieces of information they could be using to their own benefit. Incorporating biology into their work would further fortify their claims, increase their credibility and respectability, as well as widen their target audience towards the scientific realm. The two need not clash, but rather integrate. As it stands, the disconnect from biology may be causing the misanalyzing of certain concepts and hindering the women’s studies field to grow, despite how much more they could accomplish by amending the relationship between the two fields.

An argument that has gained plentiful traction among those in the women’s studies field is that biologists allow bias to affect their perception of research and their own field. Here’s an example: Emily Martin’s “The Egg and the Sperm” critiques how scientific explanations are affected by gender roles, especially when it comes to reproductive systems. She analyzes the story of fertilization the way it is regularly told, questioning the choice of words. Eggs are said to “passively flow down the fallopian tubes,” while the sperm “go on a perilous journey” and travel actively towards the egg.1 Martin claims this personification of the germ cells gives them traits associated with women and men that coat our understanding of the reproductive system1—for instance, how the sperm travel “actively” and the eggs “await rescue.” Without the knowledge of the biological processes themselves, many wouldn’t hesitate to feel bothered by these facts, unable to reason this evidence otherwise. However, the common language in biology is to use “active” to signify energy (ATP) usage and passive to mean the lack thereof. Sperm is designed for travel, its most abundant organelle being mitochondria, so that it can reach the egg (which moves without energy) in the fallopian tubes. Excluding this, either because she chose to do so or simply wasn’t aware of the rhetoric, is harmful because it causes a devaluing and miscrediting of not only her claim, but of the biology field. This is a piece of information that biology majors learn in their freshman year of university, so anyone above that level of learning has the ability to see this flaw and the disconnect between the field of women’s studies and biology.

“The Egg and The Sperm,” published in 1996, has dominated the argument of scientific bias in the study of reproduction, but it seems many are unwilling to critique Martin and adjust her argument. Her purpose with this piece was to critique the impact that bias can have on science, which is an undeniably valid argument. Subjectivity is a myth, as all humans are impacted by their implicit bias and bound to apply that to their research. Yet, this should not be the primary example to support her claim because of its fundamental flaw, making Martin’s lack of knowledge in biology quite clear and weakening what may have otherwise been a very strong piece. In critiquing the bias in science, Martin then made her own bias evident, ultimately deflecting biologists away from the women’s studies field and furthering the divide.

This causes many people—women’s studies writers, biologists, as well as the general population—to view the two as incompatible, contradictory, and mutually exclusive. However, regularly using both lenses to analyze society can be illuminating and beneficial going forward. For instance, take a popular claim made by many feminist writers: sex (in addition to gender) is a socially constructed spectrum dependent on factors beyond just the sex chromosomes people carry. A claim such as this is baseless without the science to support it, so including concrete examples such as Androgen Insensitivity Syndrome can help solidify its validity. An individual with this condition, born with XY chromosomes, is phenotypically female because of the lack of androgen receptors. Androgens refer to hormones such as testosterone and DHT, essential for the expression of male traits. This individual, instead, exhibits female traits, but with no internal reproductive system.3 This serves as an incredible example that sex definitions are not so clear-cut because someone may not necessarily be ‘male’ even with XY chromosomes. This also helps explain the issues that may arise with hormone testing in sports, such as what took place with Maria José Martínez-Patiño, a Spanish Olympic hurdler with androgen insensitivity who failed the gender test. These topics can be incredibly complex to understand without a biological background, so creating this bridge between women’s studies and biology can facilitate the discourse surrounding these controversies and intricacies.

Rather than straying away from biology, then, there comes an immense benefit from embracing it and using it to solidify specific concepts and ideas. It can help strengthen feminists’ arguments while also expanding the target audience to those with a higher affinity for biology than sociology. They may also seek to critique biologists, yet they must do so with concrete research to build the discussion rather than hinder it. Once the conversation allows for biology and women’s studies to become amalgamated, the intersection between the two fields will serve to fundamentally shift the way many perceive the world towards a more accurate and educated perspective. This progress can only be achieved with the women’s studies field developing an intimate relationship with biology, using scientific evidence to refute arguments, but most importantly: checking their own bias.


References

1. Martin, E. (spring, 1991). The Egg and The Sperm: How Science Has Constructed a Romance Based on Stereotypical Male-Female Roles. University of Chicago Press. Signs, Vol. 16(No. 3), 485-501. Retrieved from http://www.jstor.org/stable/3174586

2. Notes & Videos- [1.2.1]Compare the mechanisms of active vs. passive transport. (n.d.). University of Pittsburgh. Retrieved November 22, 2020, from https://canvas.pitt.edu/courses/63946/pages/notes-and-videos-1-dot-2-1-compare-the-mechanisms-of-active-vs-passive-transport

3. Singh, S., & Ilyayeva, S. (2020, June 24). Androgen Insensitivity Syndrome. Retrieved November 22, 2020, from https://www.ncbi.nlm.nih.gov/books/NBK542206/.

4. Martinez-Patino, M. J. (2005). Personal Account: A woman tried and tested. Sports and Medicine,366(December), 538-538. doi:10.1016/S0140-6736(05)67841-5

Supreme Court Packing – How safe is the precedent established by Obergefell v. Hodges?

by Cassandra Skolnick, October 30, 2020

The passing of Supreme Court Justice Ruth Bader-Ginsburg left the United States in insurmountable mourning. While many of us took time to reflect on the life of a human rights icon, conservatives fixated on the opportunity to pack another conservative justice into an already ideologically polarized Supreme Court (hereto referred to as, “SCOTUS”).

Supreme Court Justices Clarence Thomas and Samuel Alito also wasted little time mourning the loss of a longtime colleague and friend. Within a month of her passing, both justices were expressing their disgust over legal precedent created in the landmark 2015 Supreme Court decision of Obergefell v. Hodges, legalizing same sex marriage. Thomas questioned the courts involvement in the case to begin with:

“It would be one thing if recognition of same-sex marriage had been debated and adopted through the democratic process, with the people deciding not to provide statutory protections for religious liberty under state law. But it is quite another when the Court forces that choice upon society through its creation of atextual constitutional rights and its ungenerous interpretation of the Free Exercise Clause, leaving those with religious objections in the lurch.”

(Nanos)

The Trump administration’s appointments of justices Neil Gorsuch and Brett Kavanaugh, and nomination of Amy Coney Barrett to the bench would certainly tip the balance in favor of conservatives who are hard pressed on overturning Obergefell

However, I propose in this article that the legal precedent set by Obergefell is safe and here to stay. I will defend my opinion through an analysis of five supporting arguments; the textualist interpretation of law by Supreme Court Justice Neil Gorsuch, the court principle of stare decisis, growing empathy and support for same sex couples, the Full Faith and Credit Clause of the United States Constitution, and the potential for legislative intervention.

Supreme Court Justice Neil Gorsuch

Supreme Court Justice Neil Gorsuch has not been the pariah conservatives had hoped for when President Trump appointed him to the SCOTUS. Gorsuch is a textualist; someone who interprets the law by how it is written.

In July of 2019, David Savage of the Los Angeles Times said of Gorsuch, “He is a libertarian who is quick to oppose unchecked government power, even in the hands of prosecutors or the police. And he is willing to go his own way and chart a course that does not always align with the traditional views of the right or the left” (qtd. in Ballotpedia).

We saw evidence of textualist interpretation in June of 2020, when Gorsuch joined Supreme Court Justice John Roberts and the liberal majority in Bostock vs. Clayton County; a ruling that states that Title VII of the Civil Rights Act protects gay and transgender employees from employment discrimination (Leonardi).

Gorsuch was right in his interpretation. In the majority opinion, Gorsuch determined that it would not be possible for an employer to discriminate on an employee on the basis of their sexual orientation or gender identity without also discriminating on them on the basis of sex. Discrimination on the basis of sex is prohibited by law, therefore civil rights protections are extended to gay and transgender employees.

It sounds like a clear-cut interpretation, but conservatives were furious with Gorsuch for his ruling. There was a public outcry, with evangelicals and right-wing media calling Gorsuch a traitor and sell-out (Arkes, Perano). However, Gorsuch made his ruling based on an interpretation of law that was already established. While it remains to be seen how he would respond to an opportunity to overturn Obergefell; textually speaking, I have a hard time believing Gorsuch will join a conservative majority in overturning existing precedent.

Stare Decisis

Relatively few people know about the court principle of stare decisis, but this Latin phrase translates to mean “…to stand by that which is decided” (Young). Generally, this means that once the court has established a legal precedent, it usually commits to uphold that legal precedent when ruling on similar cases.

While this has been a common court principle throughout history, I consider it imperative to point out that Supreme Court Justice Clarence Thomas has made it abundantly clear to his colleagues that he does not believe in being bound to the court principle of stare decisis. Thomas wrote, “When faced with a demonstrably erroneous precedent, my rule is simple: We should not follow it” (qtd. in Reuters).

With the exception of Thomas, the SCOTUS has remained steadfast in their position, reluctant to overturn precedent without significant rationalization. Overturning Obergefell would mean the potential revocation of the marriages of hundreds of thousands of same sex couples. It would be irretrievably damaging to the Court’s image if they disrupted the lives of hundreds of thousands of Americans without irrefutable proof that Obergefell is infringing on constitutional liberties.

Americans Support Same Sex Marriage

Public opinion has historically had minimal impact on SCOTUS decisions, but the latest studies by researchers show that this has changed in recent years. One research collaboration, SCOTUSPoll, concluded “that the court’s position in every major case this term was exactly in line with public opinion” (Smith). What does that mean for the future of Obergefell?

Well, support for same sex marriage has grown extensively since the SCOTUS ruling in 2015. A recent survey conducted by the Public Religion Research Institute (PRRI) “…found about 70% of Americans said they support granting same-sex couples the right to marry — the highest percentage of supporters the survey has recorded. 28% of Americans said they opposed it” (Andrew). Republicans even showed increased support. The same survey conducted by PRRI found that “…50% of Republicans say they support same-sex marriage, their percentage of support still jumped since the 2017 survey when 42% supported it” (Andrew).

The once stable position of the Catholic Church has also seen a remarkable shift, when a documentary premiered and revealed Pope Francis declaring support for civil unions of same sex couples (Horowitz). While civil unions are not the same as marriages, it is the first time the Catholic Church has expressed any form of support for same sex couples.

Corporate America is another area seeing improvement in their support of same sex marriage. Companies like Nabisco have come under fire from the right-wing conservative coalition–One Million Moms–over commercials expressing messages of inclusion, acceptance, and support for same sex couples. They have organized boycotts in an effort to impede further progressive stances, but these boycotts are mainly symbolic.

However, the biggest confirmation of this shift in support for the LGBTQ+ community may be the growing number of openly gay and transgender politicians being elected to public office. Last month, Sarah McBride, a transgender woman from Delaware, won her primary bid by over 90% of the vote. She is now poised to become the first openly transgender politician ever elected to any state senate (Rodriguez). According to Victory Fund, “Since 1991, Victory Fund has helped elect thousands of LGBTQ people to positions at all levels of government” (Victory Fund).

The level of support in this country is at all-time highs. With public opinion clearly opposing an overturn of Obergefell, the chances remain slim that the SCOTUS will choose to review any cases that attempt to reverse the 2015 precedent.

Full Faith and Credit Clause

The Full Faith and Credit Clause (FFCC) is the most disputed of my arguments. Used for the purpose of enforcing judgments across state lines, the FFCC also recognizes legal marriages contracted in another state. However, the argument has been made that the framework for the FFCC, “does not mandate recognition of same sex marriages or that it does so for limited purposes” (Singer). Prior to Obergefell, scholars also interpreted the FFCC to cover residents of states where same sex marriage was legalized, “but not nonresidents seeking to evade their restrictive home state marriage laws” (Singer).

However, with the Obergefell decision, the FFCC now provides fundamental support for same sex marriage. To stress this argument, I need to explain two important events from the nineties: the lawsuit, Baehr v. Miike, and the Defense of Marriage Act (DOMA).

In 1993, Baehr v. Miike, “was a lawsuit in which three same-sex couples argued that Hawaii’s prohibition of same-sex marriage violated the state constitution” (Wikipedia, “Baehr v. Miike”). The Supreme Court of Hawaii ordered the case reviewed by a trial court to determine whether or not the state was justified in prohibiting same sex couples from marrying. The state failed to present a convincing argument, and the judge ruled that excluding same sex couples from marriage was indeed discrimination (Lambda Legal).

The ruling in Baehr v. Miike panicked conservatives in Congress, who recognized that “a redefinition of marriage in Hawaii to include homosexual couples could make such couples eligible for a whole range of federal rights and benefits” (Wikipedia, “Defense of Marriage Act”). That’s because legalizing same sex marriage in Hawaii would mean forcing other states to recognize same sex marriages from Hawaii under the FFCC. In response, they passed legislation known as the Defense of Marriage Act (DOMA).

DOMA was a straightforward law passed by Congress during the Clinton administration. “It defined marriage for federal purposes as the union of one man and one woman, and allowed states to refuse to recognize same sex marriages granted under the laws of other states” (Wikipedia, “Defense of Marriage Act”). The intention behind DOMA was to create a barrier to the FFCC, preventing states from having to recognize same sex marriages that were performed in states where it was legal.

The SCOTUS cases of United States v. Windsor in 2013 and Obergefell v. Hodges in 2015 ruled the two sections of DOMA unconstitutional, thus legalizing same sex marriage and restoring the power of the FFCC to recognize same sex marriages across state lines.

Legislative Intervention

The 2020 national election is probably the most important election of our lifetime. Learning from the 2016 fiasco, we know better than to rely on polling to indicate the winners in various races. However, I believe we are going to see a much-needed change in power.

A Democratic majority in the House of Representatives, Senate, and Presidency, would mean passing of a broad legislation known as the Equality Act. The Equality Act means exactly what it says, “…consistent and explicit anti-discrimination protections for LGBTQ people across key areas of life, including employment, housing, credit, education, public spaces and services, federally funded programs, and jury service” (HRC).

In a survey conducted by PRRI on support for legislation like the Equality Act, they found, “More than seven in ten (71%) Americans say they favor laws that would protect lesbian, gay, bisexual, and transgender (LGBT) people against discrimination in employment, housing, and public accommodations” (Vandermaas-Peeler et al.).

The main obstacle to passing this crucial legislation has been Senate Majority Leader Mitch McConnell (R-KY) and the Republican majority in the Senate. McConnell has repeatedly refused to hold a floor vote on the Equality Act, regardless of the fact that it has passed the House of Representatives. Pending any surprises in November, we should finally witness the advancement of this crucial piece of legislation.

Conclusion

While nobody can predict what the future holds, I contend that the arguments above provide significant obstacles to conservatives hoping to overturn the precedent established by Obergefell v. Hodges.


Works Cited

Andrew, Scottie. “70% Of Americans Support Same-Sex Marriage — a New High — a New Survey Finds.” CNN, Cable News Network, 22 Oct. 2020, 6:14 PM ET, http://www.cnn.com/2020/10/22/us/same-sex-marriage-support-increases-trnd/index.html.

Arkes, Hadley. “Here’s The Only Path Open To Republicans After Neil Gorsuch’s Betrayal.” The Federalist, The Federalist, 29 June 2020, http://thefederalist.com/2020/06/25/heres-the-only-path-open-to-republicans-after-neil-gorsuchs-betrayal/.

“Baehr v. Miike.” Wikipedia, Wikimedia Foundation, 17 Oct. 2020, http://en.wikipedia.org/wiki/Baehr_v._Miike.

“Baehr v. Miike.” Lambda Legal, 9 Dec. 1999, http://www.lambdalegal.org/in-court/cases/baehr-v-miike.

“Defense of Marriage Act.” Wikipedia, Wikimedia Foundation, 21 Sept. 2020, http://en.wikipedia.org/wiki/Defense_of_Marriage_Act.

Horowitz, Jason. “Pope Francis, in Shift for Church, Voices Support for Same-Sex Civil Unions.” The New York Times, The New York Times, 21 Oct. 2020, http://www.nytimes.com/2020/10/21/world/europe/pope-francis-same-sex-civil-unions.html.

Leonardi, Anthony, and Nicholas Rowan. “Supreme Court Rules Workers Cannot Be Fired for Being Transgender or Gay.” Washington Examiner, 15 June 2020, http://www.washingtonexaminer.com/news/supreme-court-rules-workers-cannot-be-fired-for-being-transgender-or-gay.

Nanos, Elura. “Clarence Thomas Refuses to Hear Kim Davis’s Case, But Calls Obergefell Decision a ‘Problem’ Only SCOTUS ‘Can Fix’.” Clarence Thomas Criticizes Obergefell When Rejecting Kim Davis Case | Law & Crime, Law & Crime, 5 Oct. 2020, http://lawandcrime.com/supreme-court/clarence-thomas-refuses-to-hear-kim-daviss-case-but-calls-obergefell-decision-a-problem-only-scotus-can-fix/.

 “Neil Gorsuch.” Ballotpedia, https://ballotpedia.org/Neil_Gorsuch.

 “Our Mission.” LGBTQ Victory Fund, http://victoryfund.org/about/mission/.

Perano, Ursula. “Prominent Conservatives Tear into Gorsuch for Supreme Court Ruling on LGBT Protections.” Axios, Axios, 15 June 2020, http://www.axios.com/supreme-court-gorsuch-lgbt-64850955-d204-4e92-89f1-ab4c3b8e2ccd.html.

Rodriguez, Barbara. “In Historic Year for Trans Candidates, Sarah McBride Poised to Become the Nation’s First Openly Transgender State Senator.” USA Today, Gannett Satellite Information Network, 25 Sept. 2020, 9:12 AM ET, http://www.usatoday.com/story/news/politics/2020/09/25/sarah-mcbride-poised-nation-first-openly-transgender-state-senator/5827014002/.

Singer, Joseph William. “Same Sex Marriage, Full Faith and Credit, and the Evasion of Obligation.” SSRN, 11 Apr. 2005, http://papers.ssrn.com/sol3/papers.cfm?abstract_id=697862.

Smith, James F. “U.S. Supreme Court v. American Public Opinion: the Verdict Is In.” Harvard Kennedy School, Harvard Kennedy School, 13 July 2020, http://www.hks.harvard.edu/faculty-research/policy-topics/democracy-governance/us-supreme-court-v-american-public-opinion.

Stempel, Jonathan. “Justice Thomas Urges U.S. Supreme Court to Feel Free to Reverse Precedents.” Reuters, Thomson Reuters, 17 June 2019, http://www.reuters.com/article/us-usa-court-thomas/justice-thomas-urges-u-s-supreme-court-to-feel-free-to-reverse-precedents-idUSKCN1TI2KJ.

“The Equality Act.” HRC, Human Rights Campaign, http://www.hrc.org/resources/the-equality-act.

Vandermaas-Peeler, Alex, et al. “Wedding Cakes, Same-Sex Marriage, and the Future of LGBT Rights in America.” PRRI, PRRI, 2 Aug. 2018, http://www.prri.org/research/wedding-cakes-same-sex-lgbt-marriage/.

 Young, Julie. “Stare Decisis and Legal Court Precedents.” Investopedia, Investopedia, 13 Sept. 2020, http://www.investopedia.com/terms/s/stare_decisis.asp.

Breathing in Discrimination: Asthma and Vulnerable Populations in the United States

by Sophia Garbarino, October 14, 2020

Asthma is a quite common diagnosis in children, and cases have risen significantly in the past few decades. From 1980 to 1996, “the number of individuals with asthma in the United States grew to 73.9%,” roughly equivalent to 14.6 million (Brown et al. 125). Scientific evidence has found correlation between asthma and air pollution, while sociological evidence has linked the condition to socioeconomic status (SES) and racial minorities (Brown et al.). Furthermore, SES influences not only who is diagnosed with asthma, but also who has a better health outcome.

According to “The Health Politics of Asthma: Environmental Justice and Collective Illness Experience in the United States,” a 2003 article co-authored by several sociologists and published in Social Science & Medicine, “asthma has become, for many poor and minority neighborhoods, one of the most visible and pressing problems” (Brown et al. 128). These neighborhoods are most commonly urban, with the past three U.S. Censuses revealing that “well over half of America’s largest cities are now majority non-white” (Frey). The increase in asthma has been attributed to the rise in air pollution, which is typically worst in cities. Public transportation, such as diesel buses, has been criticized for discriminatory budgeting in states including Massachusetts, where the Alternatives for Communities and Environment group (ACE) “successfully framed an issue of transit spending priorities into one of health, justice, and racism” in 2000 (Brown et al. 131). At the time, over half of Boston’s population was non-white, and the folks who relied on the buses to get to work and school were forced to use “dirty” buses that “trigger asthma attacks” on a daily basis (Jimenez; Brown et al. 132-133).

In addition to living in the most polluted and asthma-vulnerable areas, minority populations typically have lower SES than their White counterparts. According to the 2000 U.S. Census, the average household income on non-Hispanic Whites was $45,904, while the averages for Hispanics and Blacks were roughly 30% lower at “$33,447 and $30,439, respectively” (Denavas-Walt et al.). Not only do minorities have higher asthma rates, but they are also less likely to be able to afford quality health care. With limited access to quality education and everyday treatments such as albuterol inhalers, “frequent trips to the emergency room are the norm for impoverished families seeking asthma treatment, resulting in both poor management and the loss of control” (Brown et al. 135). Thus, the cycle of poor health continues.

As medical sociologist Irving Kenneth Zola wrote in his 1972 article “Medicine as an Institution of Social Control,” “man’s power over Nature is really the power of some men over other men, with Nature as their instrument” (Zola 599). Asthma is just one example of how SES and race interact, and we have yet to consider other factors such as gender, ability, and ethnicity. Our social structures perpetuate each other and are certainly reflected in our health care system.


Works Cited

Brown, Phil, et al. “The Health Politics of Asthma: Environmental Justice and Collective Illness Experience in the United States.” The Sociology of Health & Illness, edited by Peter Conrad and Valerie Leiter, SAGE Publications, 2019, pp. 125-138.

Denavas-Walt, Carmen, et al. “Money Income in the United States: 2000.” U.S. Census Bureau, 1 Sept. 2001, https://www.census.gov/library/publications/2001/demo/p60-213.html.

Frey, William. “Melting Pot Cities and Suburbs: Racial and Ethnic Change in Metro America in the 2000s.” Brookings Institution, May 2011, https://www.brookings.edu/wp-content/uploads/2016/06/0504_census_ethnicity_frey.pdf.

Jimenez, Carmen Rixely. “New Bostonians Demographic Report.” The Mayor’s Office of New Bostonians, https://www.cityofboston.gov/newbostonians/pdfs/dem_report.pdf.

Zola, Irving Kenenth. “Medicine as an Institution of Social Control.” The Sociology of Health & Illness, edited by Peter Conrad and Valerie Leiter, SAGE Publications, 2019, pp. 591-603.

DIY Religion: Why Spirituality Should be Considered a Spectrum

by Marcela Muricy, September 21, 2020

This is a kind of mix-and-match approach to spirituality where people who are alienated by organized religions are in many ways cobbling together their own.

– Tara Isabella Burton, The Argument

Morality is relative. The lens through which people view the world is fabricated depending on how they’ve been socialized by those around them and what they’ve been exposed to throughout their lives. Every individual has this distinct perspective of life and, in the same sense, morality and what is considered ethical. In this context, it is difficult to imagine how one may fully benefit from being enthralled in a sole religious institution, because it restricts them to a single viewpoint, a single message being broadcasted to hundreds. Everyone’s moral compass is distinct from the next, so it is naive to assume one institution’s teachings are tailored individually to them, and that following it will automatically exonerate their past mistakes. There are flaws in the system of institutionalizing religion as well as the institutions themselves, which are often more dependent on their power and status quo than communicating the best moral standings to the public. This is especially true considering the common hypocrisy in the leaders who advocate for them, as well as the expired messages and traditions most religious institutions utilize to gain social and political power. If religion is meant to serve as a catalyst on the path to being a better person, it would be more beneficial if people considered keeping religion personal rather than placing their beliefs in the hands of an institution which profits off of their membership. Religion itself can be a beautiful, crucial aspect of one’s hope, motivation, and desire to have positive impacts on people and the world. Yet, it is known how dangerous this double-edged sword can be in malicious hands, and whose are ultimately more trustworthy than one’s own?

The “Take It Or Leave It” Stance

A 2019 Gallup poll estimated that 37% of Catholics have questioned if they should leave the Church due to the cases of sexual abuse, monetary greed, and homophobia within it (Jones). No matter their frequency of attendance, members are experiencing a grappling of morality, unable to ignore certain issues taking place within organized religion. This realization of institutional imperfection, for many, presents a set of choices in front of them — a complex, life-changing round of “would you rather”: either leave the institution and all it stands for, or continue being a member simply for the love of the practice.

This polarized perspective of religion — this “take it or leave it” — is harmful, and impacts both the incredibly devout and atheists alike. On one hand, the devout may feel like they have less of an option, required to tolerate aspects they don’t agree with. On the other, atheists may credit the religion for all the wrongdoings of the institution and decide to distance themselves from both entirely. This upholds the idea that religion and institution are synonymous, that they cannot be mutually exclusive.

The more accurate lens could be understanding the use of spirituality in society and how it exists separately from organized religion. It can be beautifully beneficial and even essential to human existence, providing people with a source of hope, motivation, and purpose as a foundation to their lives. With this in mind, it seems nonsensical to discard the ideas within religions simply because of the twisted way they have been reflected by institutions. What should be discarded is this limiting binary, replaced with a third option not many realize exist: the ability to mold your own.

A Devotion to Power

What likely tipped the boat of dissatisfaction with organized religions, spoken of in CNN articles and scholarly books alike, is the multitude of scandals within them. Jason Berry, an American reporter and writer, has been investigating issues in the Catholic Church for years, even having won the Guggenheim Fellowship for Humanities for his work. In his 1992 book, Lead Us Not Into Temptation: Catholic Priests and the Sexual Abuse of Children, he details how “in the decade of 1982 to 1992, approximately four hundred priests were reported to church or civil authorities for molesting youths. The vast majority of these men had multiple victims” (Berry 1). These instances are not exactly uncommon, making the doubt and uneasiness of many “struggling catholics” (as Berry identifies himself) very rational and justifiable. The evidence of hypocrisy is so voluminous that Pope Francis himself has spoken of these twisted ulterior motives, stating, “On the outside, [cardinals] present themselves as righteous, as good: they like to be seen when they pray and when they fast…[But] it is all appearance and in their hearts there is nothing” (Martel 68). This quote, mentioned in Frederic Martel’s 2019 book In the Closet of the Vatican, specifically concerned the cardinals of the Curia. However, Martel goes on to discuss how it is one of many accusations Francis has made since he became the Pope, to several separate institutions. These scandals have been perpetually occurring within the Catholic Church for decades and are as visible as ever. Jason Berry began his investigations not for his own curiosity or interest, but with the desire to uncover the environment his children would grow up in if they remained members, concerned for their safety and morality considering the recent crimes. The Gallup poll indicates Berry’s questioning is not unique, with over one third of Catholics debating the same. These issues are most likely contributing to the shift in the demographic of religious affiliation in the US, causing many people to shun the institution and the religion altogether. This is not the ideal solution, because what should be perceived as the enemy is not the religion, but rather those who wield it with ill intent.

Problems of a “Sad Atheist”

Despite this, the number of atheists in the United States has been rising. There was an increase of 19.2 million people from 2007 to 2015 within the category of those “religiously unaffiliated”, according to a Pew Research Poll (Pew Research). Among the entire group polled, 65% claimed religion was “not too/not at all important” to their lives. This distancing from religion, however, can be an ineffective solution, because what may linger is a feeling of absence in their lives and an even stronger feeling of hopelessness. In a 2019 Vox article, writer and atheist Jay Wexler describes himself as a “sad atheist” due to the frequent existential thoughts he has, including “the world is meaningless and I am just standing on a giant rock swirling pointlessly through the universe” (Wexler par. 7). Atheism lacks the foundation that keeps many people motivated: that which explains the spiritual meaning of human existence and fills in the emotional gaps that science does not. Religion is essentially the assurance that everything will work itself out, that a “higher being” is present and caring, easing the existentialism Wexler experiences. As Zat Rana, a writer for Medium, expresses in a 2017 article, “People often think of belief as irrational. From a survival perspective, I can’t think of anything more rational than finding something to live for” (Rana par. 29). This is something psychologists would argue is one of the key factors to spirituality, what keeps humans healthy and sane. Rana himself explains in his article how he saw the corruption in organized religion (Catholicism specifically) and became an atheist very early in his life. As he matured, however, he felt the absence of a certain foundation, with no idea of life’s purpose and what comes after it. Rather than isolate himself from religion completely, Rana sought to, instead, benefit from learning and practicing several new religions so that he could make sense of the world without having to rely on an institution.

DIY Religion

So what if it were perceived differently? As less of a binary, but more of the spectrum Rana eventually tapped into? As more personal instead of a public occasion? What if it were viewed as ever-molding and -developing so that people could customize their beliefs? This is a practice sociologist Tara Isabella Burton, in an episode of the podcast The Argument, claims is on the rise in the US today:

While it is true that traditional organized religion is in decline, an important statistic to remember is that 72% of the so-called “religiously unaffiliated” say they believe in some sort of higher power. This is a kind of mix-and-match approach to spirituality where people who are alienated by organized religions are in many ways cobbling together their own.

(“Should Facebook Be Fact-Checked”)

Burton’s book Strange Rites, released in June 2020, covers this transition from organized religion to what she calls “DIY religious culture”. She brings to light how many people have already begun to understand that spirituality can vary and should vary for each individual. This supports the broader notion that religion is a personal aspect of someone’s life, suddenly opening up the conversation and the mind to new possibilities. With this fresh perspective, people can distance themselves from an institution yet continue to appreciate the emotional foundation the religion provides. Although this is increasing in the general public today, it cannot be considered a truly innovative idea; even nineteenth century philosopher Ralph Waldo Emerson lived his life with a similar narrative. Despite being deeply religious all throughout his life, Emerson gave a speech at Harvard Divinity School in 1838 in which he advised graduates to “go alone…and dare to love God without a mediator or veil” (Emerson). He was an advocate for self-reliant religion, able to detect the flaws with organized religion even during a time when it was the default. He saw, as many see now, the many possibilities that arise once someone considers this idea of customizing their religion — tailoring it to their own needs and preferences in a meaningful and enduring way.

The Familiar in Disguise

This way of living can seem abnormal and foreign to members of organized religions, but it actually holds a strong resemblance to how people already practice their religions today. Most members have at least one opinion that misaligns with the belief of their institution, such as abortion, contraception, or LGBTQ rights. According to a Pew Research Poll, for instance, only 8% of Catholics believe contraception is immoral, with 48% believing it is not a moral issue at all (“Very Few Americans”). The Catholic Church itself, on the other hand, is strictly opposed to anything preventing pregnancy aside from abstinence. This highlights how people may remain in an institution yet disagree with some of its teachings, taking from some pieces of the religion while excluding others. In a similar sense, religion has very much drifted from the conservative way it was viewed hundreds of years ago. Many people neglect parts of the Bible which claim wearing two different textures of clothing to be a sin, along with tattooing, divorce, and eating bottom feeders (e.g., crabs, snails, codfish). These are explicitly forbidden in the Bible, but have become viewed as outdated or impractical over time. That does not invalidate it as a whole, but the shift to modern culture has caused the exclusion of certain beliefs from the minds of everyday members. The process of customization, then, already exists to a certain degree, because many people have individual beliefs that may contradict the institution or the holy scripture.

Keeping What Matters

People may shy away from the idea of this “DIY religion,” not just because they would be customizing their beliefs, but because they would be losing what makes organized religion appealing to begin with: the sense of community. It fosters unity and familiarity, as well as emanating a feeling of moral accomplishment. People create habits around attending the holy building, may it be with their family, friends, or even just familiar faces. Going to the Church, Mosque, Temple, etc. means having a community and contributing to its improvement, being a part of the good. Just as there is no limit to how someone can believe, there is also a wide range of alternatives to this feeling of unity outside of an institution. The Unitarian Universalist Association (UUA), for example, is composed of people from several different religious backgrounds who come together to practice their own individual beliefs. They draw from science, scriptures, philosophy, and a variety of other sources for their teachings. Their goal is to “create spirituality and community beyond boundaries, working for more justice and more love in our own lives and in the world” (Unitarian Universalist Association). A transition away from organized religion can seem daunting with nothing to fall back on, but this is an example of another group people can become a part of, one with much more curiosity and exploration. Another alternative to involvement in the community would be to join a local community service group, taking part in food drives, aiding homeless shelters, and volunteering for charities. This offers the opportunity to impact the world positively without having to sacrifice any personal or political beliefs in order to participate. Being conscious of these other options — that comfort someone morally, socially, and emotionally — can make the prospect of stepping back from organized religion less intimidating and accessible even to those who love having a familiar community.

Explore the Religious Spectrum

“DIY religious culture,” as Burton describes it, is where the religiously unaffiliated “nones” seem to be headed, to a freer form of belief. The institutions that people have traditionally attended have been exposed as having fundamental flaws, causing a shift in how people identify religiously. William Chittick, Professor of Islamic Studies at Stony Brook University, claimed in a personal interview that he considers institutions “counterproductive because they’ve become less personal and more focused on power” (Chittick). The results of it, he claims, are these sexual abuse scandals and the reluctance to adapt scriptures to modern-day standards. Yet, even though this has become more blatant than ever, members of them have been hesitant to leave; they might assume the alternative to be a lack of belief, community, or morality. Understanding the other ways in which they can check off these boxes — through groups like UUA, community service, or even a local religious group among friends — can help expand their prospective options to more than just one institution and one set of beliefs. The customization of religion is ever present in the way people practice today; this “DIY religion” would simply be taking it one step forward, to a more flexible religious environment. By definition, religion and spirituality are philosophical entities — by no means rigid or caging, experienced and viewed differently by every individual. When people become more aware of the options they possess — whether they choose to believe in one religion or several — the spectrum of spirituality is theirs to delve into and explore.


Works Cited

Berry, Jason. Lead Us Not into Temptation: Catholic Priests and the Sexual Abuse of Children. LevelFiveMedia, 1992.

Chittick, William C. Personal Interview. 21 October 2019.

Emerson, Ralph Waldo. “Divinity School Address.” Harvard Square Library. Andover-Harvard Theological Library, 15 July 1838, Cambridge, Divinity School.

Jones, Jeffrey M. “Many U.S. Catholics Question Their Membership Amid Scandal.” Gallup, 4 Sept. 2019, news.gallup.com/poll/247571/catholics-question-membership-amid-scandal.aspx.

Lipka, Michael. “Religious ‘Nones’ Becoming More Secular.” Pew Research Center, 11 Nov. 2015, http://www.pewresearch.org/fact-tank/2015/11/11/religious-nones-are-not-only-growing-theyre-becoming-more-secular/.

Martel, Frédéric. In the Closet of the Vatican: Power, Homosexuality, Hypocrisy. Bloomsbury Continuum, 2019.

Rana, Zat. “Why Everybody Needs a Personal Religion.” Medium, 22 Feb. 2018, medium.com/personal-growth/why-everybody-needs-a-personal-religion-304255c9962b.

“Should Facebook Be Fact-Checked?” The Argument from the New York Times, 31 Oct. 2019, https://www.nytimes.com/2019/10/31/opinion/the-argument-facebook-mark-zuckerberg.html

Unitarian Universalist Association, “Our UU Faith.” UUA, 7 Jan. 2019, www.uua.org/beliefs.

“Very Few Americans See Contraception as Morally Wrong.” Pew Research Center’s Religion & Public Life Project, 28 Sept. 2016, www.pewforum.org/2016/09/28/4-very-few-americans-see-contraception-as-morally-wrong/.

Wexler, Jay. “6 Things I Wish People Understood about Atheism in America.” Vox, Vox Media, 14 June 2019, http://www.vox.com/the-highlight/2019/6/7/18652423/atheism-america-facts.

COVID-19: A Different Type of Health Concern

by Vineeta Abraham, September 7, 2020

Unprecedented.

Over the past few months, we’ve heard this word used in almost every conversation or speech, and rightly so; COVID-19, coronavirus, the pandemic — however it is referred to, the mere idea of the event that took the country, and the world, by storm could have never been predicted or prepared for. Everyone was caught off guard, from healthcare providers to politicians, scrambling to provide any sort of assurance to the vast majority of Americans that we would be okay. 

But would we? 

In March 2020, everything seemed to shut down almost immediately. Stores were closing, restaurants were putting up “Closed Indefinitely” signs. Even colleges were forced to tell their residents — students who had started to carve their entire lives into their new homes in their college dorms — that they couldn’t live on campus anymore. 

The change was not taken lightly. 

Aside from the obvious results of the unexpected safety measures put into place — lack of preparedness for education, loss of jobs, a general frenzy for necessities, etc — hidden, deeply rooted problems began to unfold as the days of quarantining turned into weeks, then months, before everyone’s eyes. 

Just one of these problems? Mental health. 

The importance and benefits of staying home were extensive. COVID-19 was, and still remains to be, an incredibly dangerous virus with an extremely “wide range of symptoms, ranging from mild to lethal” (Katella). Since no one is “completely immune to the virus,” it’s hard to predict the extent to which this will go until it is no longer a concern (UCI Health). In order to contain the situation, social distancing was, and still is, a must. 

However, people often ignore the very serious downsides of forcing people to stay in homes that they don’t want to be in, and not just because they miss their friends or going out to the mall. 

As shocking as it might seem to some, mental health issues at home are still very prevalent in today’s society, and these were only amplified during the quarantine. Research following past quarantines, such as in Toronto in 2002, shows that people coming out of quarantine felt the effects of “social isolation” and even faced “longer-lasting psychological distress for around a month afterward,” in addition to “almost 29% of participants [displaying] PTSD symptoms, and 31.2% [showing] depressive symptoms” (“How Does Quarantine”). It’s safe to say that these and other effects may be seen when looking at the mental health of people who were expected to quarantine for close to five months. 

In many cases, mental abuse in homes increased as well. The sudden lockdown led to increased tensions as parents began to “respond to their children’s anxious behaviors or demands in aggressive or abusive ways” as a result of increased stress (SAMHSA). Parents were under a lot of stress — stress about the virus, stress about their jobs, and stress coming from the lack of “extended family, child care and schools, religious groups and other community organizations” that they had relied on in the past (SAMHSA). Unfortunately, children and spouses—or other family members—were oftentimes the direct target of their frustration, leading to emotional, mental, and in some cases, physical abuse (SAMHSA). Worst of all, stay at home restrictions left  the victims with nowhere else to go. 

Even though some mental health patients were fortunate enough to have access to therapy through these trying times, it wasn’t nearly the same as what they had expected. In accordance with social distancing rules, “therapists and their patients turned to remote therapy using phones and web cams to continue their sessions,” a shift that presented a whole new array of challenges (Naftulin). While this new method might have been “convenient and accessible,” obstacles such as the “lack of body language reading as one could in an in person session” and general awkwardness for some patients made it difficult for communication to be what the patient or the therapist needed for successful treatment (“The Pros and Cons”). While technology certainly provided a temporary solution the problem, through the use of phone calls and video chatting, virtual therapy simply wasn’t the same as an in-person session. 

It’s now September. Some states are beginning to see better days, like New York, where the rate of infection “has been less than 1% for 30 days — or an entire month” (News). Places are beginning to open up, slowly, and with great caution. People who were stuck at home, stuck inside with some of their worst struggles and thoughts, are slowly beginning to venture out again, filled with hope, or fear, or maybe a mix of both. 

But the problem isn’t over. It’s up to all of us to make sure we don’t return to the state we were in just six months ago. The risks of staying at home are often overlooked in favor of public safety, but we can’t ignore the very real toll another quarantine would have on those suffering from mental health issues. If we’re not careful, we could be forcing people right back into their worst nightmares. 

Stay smart. Wear your masks. Protect yourself, but also protect others. 

Keep each other alive.


Find resources for coping with Mental Health through the pandemic here: 

https://www.cdc.gov/coronavirus/2019-ncov/daily-life-coping/managing-stress-anxiety.html 
https://www.verywellmind.com/protect-your-mental-health-during-quarantine-4799766


Works Cited

Cherry, Kendra. “How to Cope with Quarantine.” Verywell Mind, 7 Aug. 2020, www.verywellmind.com/protect-your-mental-health-during-quarantine-4799766  

“The Pros and Cons of Online Therapy.” Verywell Mind, 11 May 2020, www.verywellmind.com/advantages-and-disadvantages-of-online-therapy-2795225 

Katella, Kathy. “5 Things Everyone Should Know About the Coronavirus Outbreak.” Yale Medicine, 4 Sept. 2020, www.yalemedicine.org/stories/2019-novel-coronavirus/ 

Naftulin, Julia. “How to Get the Most out of Long-Term Virtual Therapy When You’re Living and Working from Home.” Insider, Insider, 4 May 2020, www.insider.com/how-to-do-longterm-virtual-remote-therapy-2020-4 

News, Eyewitness. “Reopen NY: COVID Infection Rate Stays below 1 Percent for 30 Days.” ABC7 New York, WABC-TV, 6 Sept. 2020, abc7ny.com/reopen-new-york-ny-covid-19-coronavirus/6411561 

SAMHSA. “Intimate Partner Violence and Child Abuse Considerations During COVID-19.” Substance Abuse and Mental Health Services Administration, 2020, www.samhsa.gov/sites/default/files/social-distancing-domestic-violence.pdf UCI Health.

“Why Is COVID-19 So Dangerous?” UCI Health , 29 Apr. 2020, www.ucihealth.org/blog/2020/04/why-is-covid19-so-dangerous

“The Woman’s Advocate:” The Vicious Consequences of Beauty Standards

by Sophia Garbarino, August 13, 2020

The Woman’s Advocate

I step; you are disappointed, I see.

The number drops, but never satisfied.

I failed and I know it; don’t you agree?

Striking lights and shooting cameras blind me

As I walk, stop, and turn, my head held high

I step; you are disappointed, I see.

I loved you til the time I turned thirteen

When you pushed pain down my throat; I complied.

I failed and I know it; don’t you agree?

Deafening silence, struggling to breathe

But my knees are so weak, shaking mid-stride.

I step; you are disappointed, I see.

You killed my dream, slithering from the tree

I resisted; you persuaded and lied.

I failed and I know it; don’t you agree?

I pose for you and the paparazzi

Later, you knock, but it says occupied;

All gone; you are disappointed in me.

But I look so pretty; don’t you agree?


“The Woman’s Advocate:” The Vicious Consequences of Beauty Standards

Society has never been kind to women, and although women have more civil and political rights today than ever before, society has never been more unkind to them. The modern advertising and modeling industry has set impossible expectations for the female appearance, only valuing an hourglass figure, a slim waist, a large bust, and curvy hips. Without these things, a woman, according to beauty standards, is not beautiful, but ugly, worthless and fat, and therefore, she is worthless to society.

“The Woman’s Advocate” is based entirely on this idea of unrealistic beauty standards, as well as their destructive consequences. It is a villanelle composed entirely in iambic pentameter, with variation in metrics, and is formatted into five tercets with a concluding quatrain. The title, “The Woman’s Advocate,” is an ironic reference to the industry itself, with the “woman’s advocate” being not an advocate at all, but a powerful critic that is impossible to please. The title also establishes the ambiguous symbolism of the speaker’s audience, “you.”

Before discussing the smaller literary techniques used in this villanelle, I must first explain the meaning of “you,” which is purposefully left to have ambiguous meaning throughout the poem. There are four “you” meanings, and they are as follows: the first “you” is the physical scale upon which the speaker stands, measuring her weight; the second “you” is society as a whole, along with its beauty standards; the third “you” is the speaker herself, both in the past and in the present; and the fourth “you” is her eating disorder, bulimia. These meanings may appear together or may be difficult to distinguish from one another. This was done purposefully in order to emphasize how interwoven a woman’s sense of self-worth and societal expectations can become, eventually unifying as one. A woman’s own identity and self-esteem may become sp lost in her search for the “perfect body” that she can no longer distinguish society’s criticisms from her own.

This emphasis on appearance is depicted in the two refrain lines. The first line has different literal meanings in the poem, but the words remain exactly the same (except in the concluding quatrain): “I step; you are disappointed, I see.” The phrase “I see” continues to emphasize the value of appearance and the inability to be satisfied with one’s self-image. The second refrain line again emphasizes this inability to be satisfied with diction and a rhetorical question: “I failed and I know it; don’t you agree?” The word “failed” indicates that the speaker tried to be “beautiful” and was unsuccessful, and the rhetorical question emphasizes her need for society’s approval as well as her insecurity.

The first tercet introduces the speaker’s present situation, a situation which she has experienced several times in the past: weighing herself on a scale. The first metrical foot, “I step,” is a spondee, emphasizing the importance of weight. Weight is the only thing left that the speaker has control over, as suggested by the use of the spondee. For the remainder of the line, the speaker retreats into her insecurities and addresses the audience, valuing the audience’s opinion more than her own. This is portrayed through syntax, where the phrase “you are disappointed” is placed before “I see.” The second line of the first tercet, “The number drops, but never satisfied,” is still referring to the physical scale upon which the speaker stands. However, the second phrase, “but never satisfied,” as well as the words “disappointed” and “failed” in the other lines, utilizes diction to emphasize the negative consequences on her mental health. 

The first tercet introduces the topic by combining the past and the present, where the speaker stands on the scale yet again, still unsatisfied with her weight. The second tercet brings the reader to the speaker’s present career: modeling. She is physically walking on a runway, where “striking lights and shooting cameras blind” her as she “walk[s], stop[s], and turn[s], [her] head held high.” The words “striking” and “shooting” use diction to compare the runway to a war scene, also comparing the lethal effects of war to the harmful effects of modeling. The use of alliteration in the second line, “head held high,” emphasizes the irony in this statement. Holding one’s head high typically indicates pride, but the speaker has lost all of her dignity and self-worth, instead holding her head high because she is being paid to, because she must; because she has no choice. She must look pretty and dignified despite having no self-esteem left. The third line of this tercet, the first refrain line, has changed meaning, where instead of stepping on a scale, the speaker is now stepping and walking on a runway stage. Her insecurities have been brought into the open world, for all of society to see, no longer confined to a bathroom. The “you” is not only society and its expectations, but the highest fashion executives, the most critical critics, and the speaker herself. They have melded into one “you,” marking the first instance of identity loss. Their opinion is her opinion.

The third tercet brings the reader into the past, where the speaker reflects on how her insecurities began when she “turned thirteen.” The use of slant rhyme here emphasizes her desire for perfection but being unable to achieve it. The speaker addresses “you” again in the second line of this tercet, saying she stopped loving “you…/When you pushed pain down my throat.” This phrase is an allusion to bulimia, an eating disorder where a person often binge eats and guiltily purges herself after. The alliteration in “pushed pain” emphasizes how harmful and devastating modern beauty standards can be. 

The fourth tercet brings the reader from the past back to the present runway, where the speaker cannot breathe. The oxymoron in the phrase “deafening silence” emphasizes the inner conflicts that the speaker faces, and the en dash at the end of the first line creates a dramatic pause, like she is literally unable to breathe at this moment. This suspenseful effect works in tandem with the synecdoche in the second line, where her weak knees are used to represent her whole body, including her physical and mental state.

The reader is brought to the past once again in the fifth tercet. The speaker accuses “you” of killing her “dream,” a metonymy for her identity, as careers and aspirations are typically closely associated with one’s identity and sense of self. This tercet also employs an allusion to Genesis, where the serpent, “slithering from the tree,” persuades Eve to eat from the Tree of Knowledge, causing her and Adam to be banished from the Garden of Eden. The second line, where the speaker “resisted,” refers to Eve’s initial distrust of the evil serpent but “failed” to resist and succumbed to temptation. The speaker has lost her innocence, just like Adam and Eve. The “you” in this tercet again has double meaning: society’s beauty expectations and the speaker’s personified eating disorder. The en dash at the end of the first line indicates the continuing effects of this evil serpent (to which society and her eating disorder are compared) into the present time.

The concluding quatrain brings together the past and the present, which were broken apart after the first tercet. The speaker is in the present for the first line, “pos[ing] for you and the paparazzi,” and this imagery emphasizes the importance of appearance. She is in both the past and present when she forces herself to vomit in the second and third lines: “Later, you knock, but it says occupied;/All gone; you are disappointed in me.” Here is another allusion to the eating disorder, except now the speaker has nothing left in her stomach. In addition to this literal meaning of the phrase “all gone,” the speaker has figuratively lost all of her own identity. This is further emphasized by the second variation in this refrain line: “I see” has been changed to “in me.” Appearance no longer describes her: it defines her. The last line of the villanelle concludes the poem with the haunting rhetorical question, “But I look so pretty; don’t you agree?” This line again emphasizes the speaker’s insecure need for approval and the high price of appearance.

The concluding quatrain can also be read with a different, more dramatic interpretation. In this second interpretation, “posing” refers to the placement of the speaker’s body in her coffin, and the “paparazzi” refers to the attendees of her funeral. The “knocking” on the “occupied” door is an allusion to her coffin, which is occupied by her body, and the phrase “all gone” indicates that she has died. The disappointment in the third line ironically refers to the glorifying effect after a historical figure dies, where the public has a natural tendency to only remember the good things that person did despite the moral sins or illegal acts they may have committed. In the final line, the speaker’s question, “But I look so pretty, don’t you agree?” is in reference to a dead person’s outfit is typically strategically chosen in order to make the person look better and to send them into the afterlife with good standing. This question is also the most haunting line in the entire poem, where the speaker carries the insecurities about her appearance to her grave, emphasizing how society’s impossible beauty expectations never end, even beyond death.

Less School, More Education: Religious Holidays in American Public Schools

by Sophia Garbarino, August 13, 2020

America was founded by immigrants seeking religious freedom, but the majority of America’s public schools avoid religion in the classroom. With America continuing to become more religiously diverse, religiously-motivated attacks are an unfortunate but frequent topic in the media. Common stories include mass shootings at schools and religious establishments, such as the Tree of Life Congregation shooting in Pittsburgh, PA in 2018, where a man killed 11 people while “shouting anti-Semitic slurs” (Robertson). But while the media is covering religion on a daily basis, American schools aren’t necessarily opening the discussion to promote an informed and understanding attitude towards religious diversity. It’s impossible to avoid religion altogether with its current representation in the media, making it even more critical for schools to demonstrate tolerance, defined as the “willingness to accept behavior and beliefs that are different from your own, even if you disagree with or disapprove of them,” for all religions (“Tolerance”). Therefore, all American public schools should promote religious diversity and tolerance by having no school on all major religious holidays.

A major component of supporting religious diversity is treating people equally regardless of their religious beliefs or lack of them. With the majority of current education administrations this is not the case. Most, if not all, American public schools have Easter and Christmas off because they’re both considered major Chirstian holidays (“School Holiday Law and Legal Definition”). However, other religions also have very important holidays, and these religions are not currently being represented in the academic calendar. For example, Eid-al-Fitr and Eid-al-Adha are the most celebrated Muslim holidays, and celebrations often last the entire day (Hill). Very few districts in the United States recognize these holidays despite the growing Muslim population in America (Hill). As Debbie Truong of The Washington Post reported in her 2017 article “In schools, a growing push to recognize Muslim and Jewish holidays,” deciding between school and celebrating holidays is “a struggle diverse communities throughout the country have encountered as they seek to accommodate students from different religious backgrounds” (Truong). As Muslim mother Khadija Athman from Virginia describes, “Eid is like our Christmas… You should be able to practice your religion without having to compete with school” (Truong). In Athman’s district, only Christian and Jewish holidays are recognized (Truong). While it may seem irregular and even inappropriate to have no school on these holidays, it is essentially the same as having no school on Christmas and Easter. Therefore, having days like the Eid holidays off would be progressing towards equality.

Currently, some districts are starting to give more holidays off, and it’s these districts that the rest of American educators need to follow. Due to a local increase in religious diversity, students attending Howard County Public Schools in Maryland have no school on “Eid al-Adha, the eve of Lunar New Year, and the Hindu holiday of Diwali” (Truong). In highly diverse areas, such as New York City, where Nora Rivera-Larkin, a Stony Brook University creative writing major, attended school, public schools have several major non-Christian holidays off, including Eid, Lunar New Year, Yom Kippur, and Rosh Hashanah (Rivera-Larkin). In fact, New York City students “have been given Yom Kippur and Rosh Hashanah off since the 1960s” (Truong). According to Ms. Rivera-Larkin, “students need these days off for religious and cultural reasons. There’s so much diversity that it would be impossible not to include these holidays without a lot of students missing school on these days” (Rivera-Larkin). Not only does having no school on these days recognize the religious diversity in the student population, but it also reduces absences for both students and teachers.

As many of these major holidays involve elaborate and long celebrations, it’s impossible for students to go to school and observe the holiday at the same time. Ms. Athman’s daughters have to miss school every year to celebrate the Eid holidays, which often means missing a test or other important assignments (Truong). Many students face this same situation every year, such as Hanan Seid of Arlignton, VA, who “would be seized by a familiar anxiety as she approached teachers each year for permission to make up assignments or tests that fell on Eid” (Truong). Students of various religions also face these same issues during their respective holidays, including Yom Kippur and Diwali. Schools often don’t have these days off, either, meaning absences are typically unavoidable. Having these days off would reduce absences for non-Christian students, who would also no longer have to miss tests to observe their holidays.

While more holidays also means extending the school year, adding one holiday for each major religion wouldn’t actually extend the year significantly. For instance, a calendar could realistically have only 8 holidays off in total (Yom Kippur, Rosh Hashanah, Christmas, Easter, the two Eid holidays, the Eve of Lunar New Year, and Diwali) and still recognize the major religions in the American community. While there are certainly more major holidays (Diwali and Lunar New Year celebrations last up to two weeks), school districts would have to decide individually what holidays to have off.

Making these calendar changes can be expensive, but it’s not as expensive as paying substitutes to cover teachers who have to take a personal day to observe a holiday. According to the “Closing school for the holidays – whose holidays?” article from the 2011 edition of the Phi Delta Kappan education policy journal, “closing schools and adding to the end of the school calendar doesn’t necessarily cost extra money” (Gunther and Purinton). In comparison to paying for substitutes, who cover for teachers who may take personal days to celebrate a holiday, “keeping schools open during a religious holiday can cost significantly, depending on the number of substitutes needed” (Gunther and Purinton). Also, districts may not even have enough substitutes to cover all of the absent teachers, causing loss in learning time for students (Gunther and Purinton). For many schools, it would actually be more financially beneficial to have more holidays off. Furthermore, adding days to the calendar isn’t the only possible solution. In his 2011 Scholastic article “Extending the School Day,” Ron Schachter reports that several American schools are already adding an extra 30-60 minutes to each school day to increase learning time or to make up for snow days (Schachter). In fact, “districts largely prefer the extended day rather than the more expensive extended-year approach” (Schachter). Schools could also take days off from Spring break or reduce the number of early dismissal days. These are just a few possible solutions to the budget increase. 

In addition to the possible financial benefits, promoting religious diversity in schools also helps progress towards a more tolerant community. In Herricks, NY, where Vineeta Abraham, a Stony Brook psychology major, went to high school, the community was very diverse. In her final years there, “students began advocating for more recognition, and [they] ended up having days off for less common holidays such as Diwali and Lunar New Year” (Abraham). While this can be seen as a victory, it also means that the students who celebrate these holidays were not being recognized before and had to fight for equal treatment. In many other districts, according to the director of the Religious Freedom Education project, Charles Haynes, “many minority families and community groups won’t speak up about districts that do not acknowledge their religious holidays. They often assume that they have no right to complain” (Haynes). The lack of equality in both of these situations contradicts major American laws, including the Civil Rights Act of 1964 and Title IX, which illegalize education and job discrimination based on race, religion, and sex (“Types of Educational Opportunities Discrimination”). American public schools are certainly not exceptions to this rule.

On the opposite side of the equality spectrum, we have the “naked public school,” where all religious references are eliminated in schools entirely. Montgomery County, MD, decided to “strip all religious references from the school calendar” in 2014 after their Muslim community asked for no school on the Eid holidays (“Maryland School District Erases Religious Holidays from Calendar”). This is a possible solution, but it’s not the best one because it ignores the issue of student absences on these two major Muslim holidays. Montgomery still has major Jewish and Christian holidays off; the only difference is now, there’s no mention of these holidays by name in the calendar (“Maryland School District Erases Religious Holidays from Calendar”). According to Zainab Chaudry, co-chair of the Coalition for Eid in Montgomery, by asking for the Eid holidays off, Muslim students were “not seeking special rights,” but “seeking equal rights” (“Maryland School District Erases Religious Holidays from Calendar”). The district’s education administration made no progress towards equal treatment by becoming a “naked public school.” A truly equal “naked public school” would have no religious holidays off, including Christmas and Easter.

Ignoring religion completely is not the best solution. However, districts like Montgomery are still transitioning into naked public schools, which have gained popularity in the last half century due to Engel v. Vitale, a landmark Supreme Court case in 1962 where the Supreme Court ruled that religion cannot be promoted by public schools (Darko). This may be the preferred solution for atheists and agnostics, who do not practice religion at all and may even criticize it. However, the ultimate goal is tolerance of religion, especially to the point where a calm, open discussion doesn’t evolve into a heated argument. This cannot be achieved in a naked public school if there’s no discussion at all. According to education experts Steven Brookfield and Steven Preskill, authors of Discussion as a Way of Teaching, conversation stimulates education, especially when it comes to controversial topics like religion (Brookfield and Preskill 21-22). Many American educators agreed, releasing a set of guidelines titled, “Religious Holidays in the Public Schools: Questions and Answers” in the 1990 edition of the Journal of Law and Religion, stating that “recognition of and information about holidays may focus on how and when they are celebrated, their origins, histories and generally agreed-upon meanings… this study can foster understanding and mutual respect for differences in belief” (“Religious Holidays in the Public Schools: Questions and Answers”). If these guidelines are followed, education can promote religious tolerance without offending someone or promoting worship.

Currently, American public schools don’t educate their students about religion enough. The American high school curriculum includes global studies classes where students are taught the foundations of different religions, and these foundations are certainly part of a well-rounded education. The most recent AP World History: Modern curriculum includes a unit that focuses on how “the development of ideas, beliefs, and religions illustrates how groups in society view themselves,” but the “religion” part only extends to the foundations and does not discuss modern religious practices (“AP World History: Modern Course Exam and Description”). Yet while it’s important to understand the foundational concepts of religions, it’s equally as important to know how those foundations influence modern-day practices.

While American educators have agreed that “schools may neither promote nor denigrate any religion, they also agreed that religion is “an important part of a complete education ” (“Religious Holidays in the Public Schools: Questions and Answers”; Haynes). To achieve this complete education, schools must also include modern religious practices, not just outdated ones. Modern religion is not currently taught in American public schools because doing so would likely pose several challenges, including how to deal with atheists, agnostics, students’ criticism, and those offended by certain aspects of different religions; how to avoid sugar-coating the heavily-criticized practices; and how teachers can maintain their own personal beliefs while abstaining from projecting those beliefs onto their students. These challenges are significant reasons why modern religion is not currently taught in schools, and there may be no singular solution for all of them. However, having more religious holidays off would, at minimum, contribute to resolving these issues because all students would be treated equally regardless of their religion.

Like any other sizable achievement, turning America into a country whose tolerance level reflects its large diversity will take time, and the first step must come from the education system. Nearly two decades after the September 11th attacks, America still suffers from religiously-motivated attacks such as the Tree of Life Congregation shooting in 2018. More and more religious disputes are happening every day, and they will not go away until students are taught to view religious diversity not as something negative and scary, but as something welcomed and accepted. This can only happen if American school districts start promoting religious tolerance instead of treating it as a social barrier. More religious holidays on the academic calendar are critical to this transformation. When America achieves this, perhaps the younger generations of Americans can then start repairing the gaping wound that religious intolerance has created.


Works Cited

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Roberston, Campbell. “11 Killed in Synagogue Massacre; Suspect Charged with 29 Counts.” The New York Times, 27 Oct. 2018, https://www.nytimes.com/2018/10/27/us/active-shooter-pittsburgh-synagogue-shooting.html. Accessed 9 November 2019.

Schachter, Ron. “Extending the School Day.” Scholastic Administrator, 2011, http://www.scholastic.com/browse/article.jsp?id=3755837. Accessed 20 November 2019.

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Truong, Debbie. “In Schools, a Growing Push to Recognize Muslim and Jewish Holidays.” The Washington Post, 4 Dec. 2017, http://www.washingtonpost.com/local/in-schools-a-growing-push-to-recognize-muslim-and-jewish-holidays/2017/12/04/0674f9fe-d393-11e7-95bf-df7c19270879_story.html. Accessed 9 October 2019.

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