What Happened to No Cell Phones on Middle Path?

It’s one of Kenyon’s most well-known, but endangered traditions, and I’m definitely not the first to lodge this complaint, but I’ll go for it anyway: What’s up with all of these cell phones on Middle Path?

Most of us knew the ins and outs, as well as the rules, of Middle Path by the time orientation was over. There are certain things that aren’t a good idea, and certain things you just don’t do. It’s probably in your best interest to avoid wearing good shoes on the gravel; you’ll destroy them. But we never needed a rational explanation to know that you don’t walk through the Gates of Hell when the midnight bells are chiming and you really don’t use your cell phone on the path. Ever.

The principle sounded petty at the time, but as I look out on Middle Path and see a girl staring into her phone as she walks, unable to tear herself away from cyberspace and look up at what is an absolutely stunning early evening, I can’t help but feel that she’s missing out, and that what she’s doing is less-than-right. Sure, she isn’t hurting anybody by being absorbed in her phone (unless she walks into someone), but something feels viscerally wrong with what she’s doing in a way that it wouldn’t if she were staring into her phone while walking elsewhere on campus.

Ignore the phone call, step onto the grass if you must (it’s really not that hard), but Kenyon was founded long before the cell phone and will exist long after students are communicating telepathically. So put the technology of the current aside for a second and take the opportunity to share in as something as simple as walking from point A to point B with students past, experiencing this one sliver of our time here as they did: phone-free.

We don’t get that many opportunities to experience Kenyon in the same way it was experienced a century ago. We have more cars to dodge, more places to go to and more allstus to send. We can no longer park our horses under Old Kenyon, but we can call up the Cove at 1:30 am and have various kinds of deep-fried cheese delivered to our door within the half hour. It would seem that one of the few things we do have left in common with our predecessors is the ability to be present on Middle Path, unimpeded by buzzing or jingling from people who are anywhere other than walking next to or past us. In the interest of preserving the few connections we have to those who came before us, surely we can resist the urge to venture into cyberspace in the five minutes it takes us to get from South Quad to the Market, let alone the 90 seconds we spend on Middle Path between classes.

We’re told that part of going to college is the questioning of tradition: when we see things that are done simply because “that’s the way it’s always been done” we’re supposed to raise a skeptical eyebrow and ask why. This can make simple, unwritten social regulations, such as not stepping on the seal in Peirce, seem like unnecessary inconveniences unworthy of our recognition.

But when asked about our ethos as a community, what defines going to Kenyon, these little traditions tend to pop up in conversation. Bring a friend from another school to Peirce and the first thing you tell them is “Don’t step on the seal!” They aren’t going to fail any classes; they don’t even go here. But part of being on Kenyon’s campus means that you don’t do certain things. These traditions are part of what define us, and recognizing that definition lowers the skeptical eyebrows of the incoming would-be seal-steppers and Middle Path-texters.

Go to any established college campus and you will find quirky traditions that define what it means to go there as opposed to another college. At UVa, you streak the Lawn at least once before you graduate. At Colby you stay up drinking all night on St. Patrick’s Day, then meet with the entire student body on the steps of the library to watch the sun rise (it’s called Doghead). At Christopher Newport University, you are given a penny during Freshman orientation that you must keep your entire college career; you then throw that penny into the Canadian geese fountain after you graduate, wishing luck to remaining and future students.

Absent these traditions, would our Kenyon education change? Of course not, but our Kenyon experience would. Not only would we be further removed from previous, technologically lacking alumni, we’d be more like all of the other college students across the country who don’t have that one spot on campus where it isn’t OK to be plugged in.

So, as petty as it may seem and as silly as it may sound, to keep Kenyon Kenyon and literally for old-times’ sake: no cell phones on Middle Path.

Social Justice Week: Silver Linings on the Frustrating Unsaid

In conjunction with Social Justice Week here at Kenyon, the Kenyon Observer will be running a series of posts continuing discussion related to social justice both on and off-campus.

The recent kerfuffle over the Kenyon Collegian‘s article on former student Stephen Zingarelli’s indictment for rape and gross sexual imposition led to a meta-debate over the motives and consequences surrounding the tone and homogeneity of the letters published in response. Members of the Kenyon community expressed varied levels of dismay and outrage for two reasons:

- With one anonymous (and therefore technically ambiguous) exception, all of the letters published in response to the article were written by men.

- Such letters stifle discussion about sexual assault on campus, creating an environment not conducive to or supportive of survivors coming forward and confronting the issue in a constructive manner.

It was argued that the absence of female reaction was a result of an already-present culture of silence surrounding issues related to sexual assault. It was further argued that our community often cares more about defending the accused than supporting the victim, leading to a culture where it becomes less socially acceptable to speak out in solidarity for survivors at the risk of presuming guilt.

In a liberal democracy defined by Rule of Law we run the risk of trading common sense for the cold formality of procedure, tying ourselves up in semantics such as “accused” versus “indicted” versus “guilty.” Nevertheless, I feel that this does not adequately explain what I agree was a very muted statement of solidarity in the Opinions section of the Collegian. The recent outrage over the lack of outrage on our campus begs a few questions:

Is it at all possible that Kenyon students feel that sexual assault being a bad thing normally goes without saying? Is it at all possible that those who found the Collegian’s coverage objectionable voiced their objections because they felt like they had an opinion that wouldn’t readily be assumed and adopted by the vast majority of campus? Furthermore, is it at all possible that those same people do not assume Stephen Zingarelli’s innocence; nor would they feel that, if convicted, he should go unpunished? Is it at all possible to defend the treatment of an innocent-until-proven-guilty person without defending the person themselves and engaging in, as was levied via allstu,”shameless rape apologism”? It’s an admittedly difficult line to toe, and I’d agree that some who wrote letters did not toe that line very well, but I still think the answer to these questions is yes.

The fact that those expressing solidarity with the victim did not feel the need to do so in their own letters to the editor, only jumping into the discourse after a meta-discussion over the nature of discourse itself became objectionable, shows that they didn’t feel that a wave of letters was necessary to affirm that we, as a campus, don’t like sexual assault. Had it been immediately necessary to emphatically restate the self-evident truth that sexual assault is reprehensible and that we, as a community, stand in solidarity with its victims, it would have been an indication that that truth may no longer be self-evident.

As evidenced by the content of our campus’ discourse over the past two weeks, I don’t feel that Kenyon creates an environment that stifles conversation about sexual misconduct. On the contrary, as venues for discussion go, Kenyon has proven to be a much safer place to have that discussion than most other college campuses, let alone the general public, and I think we should be proud of that.

The AV: Politics, Love, Religion, and Hip Hop

The AV is TKO’s occasional foray into politics via multimedia.

Many Kenyon students are familiar with the Seattle-based hip-hop team of Macklemore and Ryan Lewis (who played a show at the Horn Gallery a while back). When the independently released track for their newest song, “Same Love” (featuring Mary Lambert) hit YouTube two weeks ago, social media sites flared up as many reacted to the song’s powerful messaging. The video is part of a larger project, Music for Marriage Equality, whose list of supporters includes the Sasquatch! Music Festival, numerous record label executives, and bands like the Red Hot Chili Peppers and Pearl Jam. In the video description section for “Same Love,” Ryan Lewis writes,

We support civil rights, and hope WA State voters will APPROVE REF 74 and legalize marriage equality.

The song provides a split attack on cultural conservatives and the “Religious Right” and the hip-hop industry’s persistent homophobia. The lyrics calls to task those who use religious justifications for bigotry, and invert oft-invoked Scriptural defenses for queer-rights positions by looping a famous quote from 1 Corinthians 13: “Love is patient, Love is kind.” Kenyon graduate and current seminarian at Vanderbilt Divinity School, Jared Ruark ‘11,  recently wrote,

“When your personal beliefs are the justification for a system of laws that has direct bearing on the day to day lives of people completely removed from your personal sphere of influence, that’s no longer a matter of personal belief. That’s a public policy position. So you’ll have to excuse those of us who don’t buy it even a little bit when people who bring their views into the public sphere cry personal religious persecution at the first sign of significant pushback. Religious freedom doesn’t mean you have the right to dictate public policy according to your own personal religious convictions.”

The lyrics of “Same Love” reflect Ruark’s sentiments, and the song’s affiliation with the campaign to pass Washington State Referendum 74 this November further demonstrates them. Macklemore rhymes, “If you preach hate at a service, those words aren’t anointed,” emphasizing that gay rights are a civil rights issue, not one of morality.

The song also calls out the hip hop community for its stagnation and persistent use of derogatory language. This reflection by rapper Brother Ali on homophobia in the hip hop community sheds light on what is too often an overlooked issue in the musical genre. In the song, Ryan Lewis is more explicit:

“If I was gay
I would think hip-hop hates me
Have you read the YouTube comments lately
“Man that’s gay”
Gets dropped on the daily
We’ve become so numb to what we’re sayin’
Our culture founded from oppression
Yeah, we don’t have acceptance for ‘em
Call each other faggots
Behind the keys of a message board
A word routed in hate
Yet our genre still ignores it”

Though calling to task two large communities, the ultimate message of “Same Love” is of unity and empowerment. The battle for LGBTQQ equality will be won through the changing of hearts and minds, a tuning of the conscience and a framing of the question as one dedicated to justice and equality for all. Macklemore, Ryan Lewis and Mary Lambert say it best:

“And a certificate on paper
Isn’t gonna solve it all
But it’s a damn good place to start
No law’s gonna change us
We have to change us.”

The AV: Welcome Home

The AV is TKO’s occasional foray into politics via multimedia.


“I was bred to be a killer, and I did it. Now I’m trying to adapt and feel human again. But to feel human, I feel guilty. I did horrible things to people… That’s why I can’t eat: I feel guilty, I feel sick.”

The 2012 Pulitzers have been announced. One winner in particular jumped out Continue reading

Guest Post: Brazil Knows How to Occupy

Ariana Chomitz is a junior anthropology major from Bethesda, Maryland.  She writes from Fortaleza, Brazil, where she is researching development studies.

“Frustration finally boiled over in the form of the Occupy Various Random Spaces movement, wherein people who were sick and tired of a lot of stuff finally got off their butts and started working for meaningful change via direct action in the form of sitting around and forming multiple committees and drumming and not directly issuing any specific demands but definitely having a lot of strongly held views for and against a wide variety of things.” Dave Barry’s Year in Review: 2011

The rise and subsequent stall of the Occupy Movement in less than a year shows that it will not change American policy in a fundamental way. As thunderous as the original roar was, I would be surprised if Occupy lasts two more years, let alone twenty.

But in Brazil, a truer Occupy movement has been quietly sustained by occasional victories in a long struggle since the 1980s. Continue reading

Has Congress Learned Nothing From the SOPA Protests?

Rep. Mike Rogers (R-Mich) introduced the Cyber Intelligence Sharing and Protection Act (CISPA) and, with over 100 cosponsors, Congress appears to be in support of this new cybersecurity legislation. However, their surprise at the public backlash over the proposed bill is amazing. You’d think they would have learned something from the web-based activism against SOPA. Continue reading

Where is Project Glass Taking Us?

In 2004 M.T. Anderson published Feed, a novel set in a futuristic society in which everyone has a chip planted in their heads at birth that is basically the Internet on steroids. The feed is a more powerful search engine than Google, a more comprehensive online shopping mall than Amazon and allows you to telecommunicate more instantaneously than your cellphone does today. It can even get you high. Continue reading

Women Are Not Livestock

Last Thursday, after heated debate on the floor (and in the lobby) of the Georgia House of Representatives, HB 954, a bill already approved by the Senate that seeks to criminalize abortions performed after twenty weeks, was passed and now awaits the signature of Governor Nathan Deal. Continue reading

Guest Post: Media Is The Fourth Branch Of Government

This guest post was written by Myles Alderman ’14, a molecular biology major from West Hartford, Connecticut.

When religious conservatives choose Bible segments to support a position that liberals find offensive, they are frequently attacked by the media for their biased selection.  Yet when the media wants to prematurely judge a case before the investigation is complete and the facts are known, they carefully select the laws and constitutional amendments that advance their objective.
Continue reading

The AV: A Waltz is No Love Song

The AV is TKO’s occasional foray into politics via multimedia.

Warning: Somewhat graphic images.

One of my favorite scenes from the acclaimed Israeli animated movie Waltz with Bashir. The movie revolves around one Israeli soldier’s search for lost memories from the 1982 Lebanon War and the Sabra and Shatila massacre.

The final thirty seconds are especially disturbing. The young Israeli soldier is in a dance with the devil. Shooting at nothing and delirious with the haze of bullets and smoke he eventually crumples to the floor, frantically moving his legs searching for steady ground. A soldier versus an idea. Weapons versus a movement. It captures modern Israel perfectly.

The movie was good, but we should remember, for all its stylization, this was no love song.

Check out past editions of The AV