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Carolyn Mackie

Carolyn Mackie

Sexual violence is a pervasive problem in higher education, including at Protestant seminaries and undergraduate institutions. Although governments have required post-secondary administrators to develop policies for responding to sexual... more
Sexual violence is a pervasive problem in higher education, including at Protestant seminaries and undergraduate institutions. Although governments have required post-secondary administrators to develop policies for responding to sexual assault and harassment, allegations of current and historic sexual violence continue to surface. Recent research on sexual assault and harassment has identified institutional norms and practices that determine how seriously allegations are treated in churches, higher education, and the workplace. However, there is limited research on how these institutional norms intersect with particular theological stances to hinder survivors of sexual violence in Christian higher education.

Our panel argues that diverse theological and institutional norms converge to enable gaslighting, victim blaming, and other practices of evasion in Protestant post-secondary institutions. As case studies, we will consider three institutions in two Protestant faith traditions: Anglican/Episcopal and Anabaptist/Mennonite. We will first identify how Anglican traditions of civil religion hierarchical power and Mennonite ideals of egalitarianism, peace, and separatism might justify norms of submission, loyalty, and pacification. We will then compare the responses to sexual misconduct by three institutions in these Protestant traditions as illustrating these norms and practices in action. Finally, we will offer recommendations for how staff and students can challenge destructive norms in Protestant higher education and push for practices of accountability that better support survivors of sexual violence.
Despite their differences in time and situation, Søren Kierkegaard and Hannah Arendt offer surprisingly similar analyses of the evils of their times. Writing in nineteenth-century Denmark, Kierkegaard is concerned with the threat of "the... more
Despite their differences in time and situation, Søren Kierkegaard and Hannah Arendt offer surprisingly similar analyses of the evils of their times. Writing in nineteenth-century Denmark, Kierkegaard is concerned with the threat of "the public." As an amorphous entity that is both everyone and no one at the same time, the public evades responsibility because it is not made up of real individuals who can be called to account. Writing post-Holocaust, Hannah Arendt takes up similar themes as she seeks resources for resistance to totalitarianism. Arendt sees the most dangerous evil as that which has no memory of what it has done and no one who can be held accountable. This paper argues that both Kierkegaard and Arendt identify the subjectivity of the of the ethical agent as the most fundamental site of resistance. For Kierkegaard, this subjectivity is developed through faith, whereas, for Arendt, it is formed by engaging in inner dialogue with oneself through thinking. Both Kierkegaardian faith and Arendtian thinking prepare the individual to make ethical choices that are unsupported by previously established moral frameworks. Having cultivated the capacity to improvise in the face of ethical difficulties, such a subject is capable of resisting dehumanizing evil in all its forms.