Why You Should Care, or Project Plagiarism Matters

I keep forgetting to show my students stories of why and how academic citation matters "in the real world."

I'm going to start collecting them here, so that I have somewhere easy to point to.

I've spoken before about why I think plagiarism--or, rather, the habits of academic honesty that plagiarism violates--is a big moral deal.

It certainly is a big deal in academia, and the big deal that it is can properly be called a moral deal because the procedural standards are oriented toward properly moral goals--honesty, diligence, courtesy, etc.

Whether it is a big deal, moral or otherwise, outside the academy is worth pondering.  I don't believe that my students believe my insistence on proper attribution does them any good outside of the classroom or has any goal not restricted to the "academic" part of academic integrity.

I came across several examples this week that might be useful for Project Plagiarism Matters.  Just one will have to suffice for this post, however.

I wouldn't have noticed this one but for my colleague at Huntingdon, Dr. Jeremy Lewis, who reminded me that students are protected, as well as imperiled, by proper citation.

When College Students Plagiarize You, You Must Have Said Something Worth Saying

Yes, it's the college student who got in trouble here, but the person whom he plagiarized is a writer, who has a stake in having her work acknowledged.  She also has a stake in having her work benefit herself, rather than some privileged white dude.  ("Lord, prosper the work of our hands!")

It seems worth reminding students that they might some day write for a living--incidentally to whatever employment they find or as a substantial part of their careers.  They learn proper citation now as part of a system of proper attribution that protects writers from having their work stolen for others' benefit.

This system is especially important for those of us in the essentially charitable enterprise of education.  We accept a modest salary in exchange for bettering the lives of others by passing along ideas that we have learned from others.  There are only a few concrete ways we can augment that modest salary, and almost all of them have to do with generating ideas worth sharing and publishing them in income-producing ways.

But even for those of us outside academia, the protection of our intellectual and artistic work--enacted legally by copyright protection, but morally by accusations of plagiarism--still matters.  My students might not go on to be researchers or authors, but they might go on to be bloggers.  Many of them are already users of content-sharing social media--instagram and such.  They might go on to be technical writers of some kind.  They might be speech writers or website designers or nurse-educators or anybody else who would create something with words.

They might like to know that some fussy old fuddy-duddy of a professor like me is training those who come after them not to plagiarize them.

Hauerwas, A Primer

I took this photo several years ago, and I couldn't tell you the name or the location of the church for love or money.

But it really doesn't matter.  Because it could be any church in the US, and it faithfully reproduces the mindset of almost any church in the US.

The American church, in virtually all its iterations, assumes the fundamental compatibility of American imperial might and the church's evangelical mission.



If it is a conservative or evangelical church, it will happily pair these two activities on a Prayer Bulletin Board, and will unironically plaster the background with American flags--on both sides of the board.

If it is a progressive or liberal church, it will conscientiously refuse to recognize either of these two activities as worthy of the church's attention, thereby confirming the indissoluble bond between the two.

It is incomprehensible to either kind of church that the Church is called to witness to a gospel that differentiates between belief and unbelief and that places coercive violence on the side of unbelief.  "Pick one," the American church whispers, "and keep busy condemning those who've picked the other."

I stick with the United Methodist Church year after year, disappointment after disappointment, General Conference after General Conference, because I keep hoping that our theological DNA will start expressing itself; that our parents in the faith, John and Charles and Susanna and Phoebe, who refused to bifurcate evangelical witness and social justice, will somehow speak again in the lives of their children.  I keep hoping that Methodists will become disenchanted with respectability and politicking and will once again be methodical--ploddingly, embarrassingly, pragmatically methodical--in their pursuit of personal and social holiness.

Announcements, Updates, and Current Events

I have neglected to make a few important announcements in this space.

First, for the past two years I have been serving as a Licensed Local Pastor at a church in Pennsylvania.  This has changed my status with the UMC from "Certified Candidate" to "Licensed Local Pastor (Seminary Completed)."  Although I have just left parish ministry (on which more below), I have been glad to have been a part of a local church in this capacity.

I finished the PhD this past April, and graduated May 13th.  My dissertation, "Mapping Suffering: Pain, Illness, and Happiness in the Christian Tradition," is currently available on ProQuest.

I have also accepted a position as Instructor of Religion at Huntingdon College, in Montgomery, Alabama.  I will begin this fall.

My bishop has approved this as an Extension Ministry, so my status with the UMC will remain the same: Licensed Local Pastor (Seminary Completed) appointed to Extension Ministry.

This is an exciting new chapter in my life!  Stay tuned . . .

Common Sense Methodists?!?!

Convinced as I have been--and, it must be admitted, remain--that the Methodist church's adoption of sacramental grape juice in place of wine was a grievous error, thanks to Jennifer Woodruff Tait's fine new book, The Poisoned Chalice, I promise never again to consider it a nonsensical or untheological one.

This is a good history of the movement that resulted in the substitution of grape juice for wine in the churches that were to become The United Methodist Church, giving due credit to people whom it is easier to caricaturize, especially for those of us that disagree with them. Woodruff Tait debunks the myth (common among us sacramental oenophiles) that the movement was driven largely by relatively shallow social and cultural concerns rather than substantive moral, theological, or symbological ones.

That is not to say that the moral and mystagogical theology expressed by the grape juice devotees is persuasive or impressive in any way. But Woodruff Tait manages the historian's delicate job of portraying the occasionally ridiculous comprehensibly, at times sympathetically, and without overt mockery. (One sometimes catches a playful smile barely hidden behind the hand, but it is never a smirk.)

More importantly, Woodruff Tait isolates and draws out the many interwoven threads that manifested themselves in the movement towards sacramental grape juice--the interaction between theology and science, rationality and sobriety, hygiene and social utility. The confluence of concerns is rich and sometimes surprising, and Woodruff Tait's deft handling of the material makes it somewhat less incomprehensible than it might otherwise be.

She relates this cultural constructs accessibly and engagingly, and the book would be easily and profitably read by anyone interested in any one of the many concerns it engages.

If one had to name a complaint (and one has to, in order to have one's reviews taken seriously), it might be that there seem a relatively few primary texts being worked with here. Each chapter covers a different facet of the same few texts, intelligibly and persuasively, but one occasionally wonders whether a broader selection of writings from the period would tell the same story. (Surely if one broadened the sample a bit, one would find those nonsensical and untheological voices arguing from sheer stupidity--Fred Phelps is but the most modern incarnation of an old phenomenon.) Still, a scholar does have to work within limits in order to learn or to say anything meaningful, and this hardly seems a complaint worth making.

As I read, I could not help but think of companion readings (not to supply the book's deficits, but because good reading always invites company). Those who are primarily interested in the history of the period should read this alongside Christine Rosen's Preaching Eugenics (especially if the author's references to the eugenic concerns of theologians and pastors seem too fantastical). Intellectual historians might profitably follow this with Amy Laura Hall's Conceiving Parenthood, for the sequel to American Protestantism's love affair with scientific hygiene and purity.

Theologians and ethicists might read this with Thomas, with whom a comparison is never unprofitable (indeed--those familiar with the Summa might have recognized the concern for the effects of alcohol on reason as one of Thomas’s concerns and, perhaps, chuckled at the picture of rabidly Protestant ministers unknowingly propagating Thomistic moral theology) or, for contemporary issues with perhaps a similar constellation of concerns (scientific orthodoxy, social justice and the common good, purity, the effects of technological innovation), Rayna Rapp’s Testing Women, Testing the Fetus or Maura Ryan’s Ethics and Economics of Assisted Reproduction.

Integrity + Equality = ???

Lovely thoughts from a wise friend on how gender equality may have changed the way one intentionally cultivates marital fidelity:

In the Shadow of Modesto

It's true that the standard "adultery prevention" tips, as laudable as their intentions are, do cast women in a single role--that of tempter. As the frequency and type of co-ed interactions increases, it is certainly true that the temptation to infidelity would increase, just as the possibility of more predatory interactions would increase. (A sad truth for women--the more doors that open for them, the greater the chance that a wolf is lurking behind one of them.)

But women are more than tempters. They are colleagues, friends, bosses, shipmates, advisers, counselors, superiors, and dependents. Christian men who are sincere about cultivating the virtues of marital fidelity--both in their own lives and in broader society--need to figure out how to do this in the context of an exploding web of co-ed interactions that can no longer be simply avoided.

I might also add the conversation over how women might cultivate those same virtues--personal sexual morality and respect for marital integrity in the broader society--is a complicated one indeed. Adding in the dynamic of the all-too-prevalent incidence of sexual assault, abuse, and harassment only increases the complexity of the conversation. I'm not sure I'm up for it.

The Living Christ in Memphis

Surprising and lovely story this morning on NPR (yes, NPR):

Memphis Churches Leading The Way in Disaster Relief
(Red Cross cautiously pleased. "It's not necessarily a bad thing.")

Aside from my amusement at the Red Cross spokeswoman's clear unfamiliarity with the legitimacy and efficacy of interfaith cooperative efforts, this story prompted two thoughts.

First, thank you, Memphis churches for offering a clear witness to the gospel. Thank you for being the Body of Christ right there in your hometown.

Second, I've been receiving some criticism from my evangelical friends--or rather, from my evangelical friends who tend conservative on political matters--about my public statements to the effect that, if the church does not feed the hungry, heal the sick, and bring relief to the poor, I'm happy for the U. S. government to pick up the slack.

I want to state clearly and unambiguously that the day news stories like the above are no longer news--the day NPR says, "Churches are solving the poverty problem? So what? That's not news," the day Red Cross has no choice but to say, "Well, of course churches are providing the bulk of the shelter/food/clothing here. They always do"--is the day I start campaigning vigorously for an end to all government aid to the needy.

Any and every tax cut you ask me to vote for, I will.

Any and every government program you want to cut, I will be your fiercest lobbyist.

Seriously.

Go ahead. Get busy.

Instantly Erroneous

I've been perusing the usual news sites last night and this morning, along with news sites I don't normally visit, thanks to the furious barrage of links and comments and speculation on my friends' facebook pages.

I've discovered that Fox News was reporting that Usama bin Landen [sic] was confrimed [sic] dead. Half an hour later, someone thought to become a professional and the two misspellings were corrected.

I've seen several websites (including wikipedia) announce confidently that Osama has been dead for a week; most of those sites now report that he was killed on May 1, 2011.

Some sites are currently reporting that Osama has been buried at sea, citing Islamic tradition and a general disinclination among the world's leaders to pollute their soil with his remains. Other sites are reporting that the US is maintaining its custody of his body in order to ensure acceptance of its claim to have killed him. I'm sure when an official statement is made as to the disposition of Osama's body, everyone will revise his website accordingly.

Some of my friends, especially those disinclined to trust anything with a liberal provenance, are already generating conspiracy theories to account for the discrepancies between Obama's official announcement and the maelstrom of unsubstantiated "facts" that overtook cybernews outlets while we were all waiting for that announcement.

Peace, be still, my friends.

There is no need for such speculation.

The explanation is far simpler and far more troubling.

The intentional impermanence of cyberspace combined with the demand for incessantly instantaneous news has created an ethos of irresponsibility in online reporting. Getting it out trumps getting it right.

In print media, the error abides; it gazes up at one, accusingly, preserved in library archives (what is the new microfiche?) for posterity. The penance only perpetuates the failure: the necessary published retraction ensures that there are two artifacts instead of one. The damage to the reporter's and the paper's reputation was tangible.

There is no failure in online reporting. There is no retraction, no mea culpa. There is only perpetual revision. Reputation need not matter.

And, of course, affiliation counts for more than accuracy these days anyway, doesn't it? One's political leanings (whether implied or avowed) are far more important for developing a loyal readership than one's accumulated record.

And if there is no more accumulated record? So much the better.

DNE

Childish ≠ child-like.

Discuss.

Is It Schadenfreude If They Deserved It?

I never take joy in the suffering of others, even when that suffering is deserved.

But . . . sometimes . . . I allow myself a hearty nod of approval when someone is given the gift of logical consequences:

Paper Mill Ghostwriter Loses His Law License

Stop Knocking the Old Folks

When my husband and I returned to Duke for our PhD work, we found ourselves free to choose a church for the first time since . . . well, for the first time, honestly.

When we were MDivs at Duke, we attended churches where one or the other of us was assigned as a student intern, or we attended the church of a fellow seminarian whose ministry we wanted to support.

When neither condition applied and we were free (or was it obligated?) to choose, we warily and dutifully did the rounds of all the United Methodist churches in Durham.

We were open to a fairly wide range of styles of doing and being church--contemporary or traditional or "blended," program-driven or people-oriented, faithfully struggling or humbly succeeding: it was all, at least potentially, good.

The only churches we rejected out of hand and without a second glance were churches where someone came up to us after the service, grabbed us by the shoulders, and staring into our eyes gushed, "We need people like you in this church."

By "people like you," they meant, of course, young people. (And, in my husband's case, young, attractive people.)

These churches had bought the line that youthfulness was a sign of spiritual value, a more wrongheaded notion than which I've rarely encountered. Our presence qua young people--quite apart from our spiritual maturity, our faithfulness, our integrity, our willingness to tithe--was judged to be an asset to the church.

Honestly, after teaching young people for the better part of two years, I have to question this notion.

There's nothing wrong, of course, with attending to the spiritual needs of young people. Churches with enjoyable youth activities, accessible teaching for younger folk, and a commitment to integrating adults-in-training into the work of the church are certainly doing right by their kids. (The church in which I was raised deliberately made space for older teens and college kids on their various committees, and I briefly served on the worship committee there.)

But churches that wish to fill their pews with young folk because they believe a church full of young folk is necessarily and certainly a healthier congregation than one full of older folk are just plain wrong.

I have taught classes of between eight and twenty-five students, spoken at our college's chapel, and mentored both individual students and student groups.

And I should say, lest what follows be read as the uncharitable rantings of someone who hates working with undergrads, that I love my kids--from the grumpy, reading-averse footballers to the academic all-stars, from the kids for whom that C+ is a hard-won accomplishment to the ones that email me to ask for more reading, and even, especially, the plagiarizers, for whom I always hope good will come from the confrontation.

But their youth is not an asset in and of itself. It is, in fact, a challenge, even a need, that must be addressed.

They cannot be taught without being entertained.

Their fragile egos require exceptionally delicate handling.

Some of them--particularly the well-educated ones--are desperately ill-acquainted with work, especially physical labor.

Most importantly, they are thoroughly trapped by superficial expectations of worth--they will listen only to hip, attractive, controversial, or charismatic folk, and will utterly dismiss the wisdom of the frumpy, the awkward, the weak, and the weathered. They are not completely lacking in respect, but they have horrendously distorted notions of who is worthy of respect, whom they should trust, whose lives are worth imitating. Counter-intuitively, they are frightened by genuine novelty. If it doesn't come dressed in the costume they have been conditioned to prefer, it is not to be borne.

A church full of young people may look like a church teeming with life and vitality. But it is also a church teeming with neediness, immaturity, and folly. (Perhaps a daring folly and a receptive immaturity, but perhaps not.)

I just gave the homily for the mid-week Lenten service at our church. Our church membership is delightfully varied in many ways--a great range of ages, educational levels, maturity, and spiritual gifts. But this particular service (lunchtime, very liturgical, contemplative) seems to have connected with more older folk than younger folk. (Perhaps more teenagers would come, if it weren't during school hours, but perhaps not.)

As I was preaching, I felt keenly the difference between speaking to young folk and speaking to people with some years on them.

I spoke very simply, without being especially vivid or entertaining. And yet most of the faces I saw were attentive, open, engaged, thoughtful.

Every single person over the age of seventy had a kind word to say to me afterwords--not because I had done anything particularly well, but because they knew the importance of kind words.

And everyone over the age of forty that knew me already made sure to say hello to me--not because I was cool or famous or in any way wonderful, but because they respected our acquaintance and knew how to maintain it.

There were, of course, younger folk there, too, and their presence was a blessing. But their presence was a blessing quite apart from their youth--they happened to be particularly awesome young folk. Their youth added nothing to the worship service; it was, instead, their maturity in spite of their youth that made their presence a pleasure.

To put it bluntly, it's the little old ladies that keep the church standing--both literally and metaphorically.

Older members of the congregation know how to build community. They are not afraid of work, even if their bodies don't always cooperate. They take financial matters seriously. And they are more open to change than young folks. (No, I'm serious. Youth is attracted to frivolous novelty--change for change's sake. Considered, purposeful, thoughtful, and potentially permanent change is difficult for them. But you convince a seventy-year-old of the reasonableness and worth of a particular change? Watch out.)

If there are no gray heads in your congregation, you have a serious problem.

If you have a congregation full of gray heads, do not despise them. There is life and wisdom and growth there.