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The digits of pi are infinite. It’s an irrational number—one whose decimal never ends and never repeats. Over time, with brilliant minds and brilliant technology, humans have been able to calculate its digits further and further, now forming a 100-trillion decimal tail. In many ways, the infinitely long decimal expansion of pi is a metaphor for its limitless applicable value. With new ways of thinking, measuring and computing, the significance of pi has permeated throughout the study and use of mathematics and countless other disciplines. Pi is a mathematical constant by definition and also because of its ubiquity. “To offer an Augustinian-themed analogy, pi is to mathematics as Gregor Mendel’s peas are to biology,” said Katie Haymaker, PhD, associate professor of mathematics and statistics at Villanova University. “At first glance, Mendel’s experiments convey some basic understanding of the function of genetics. However, the way genes are expressed is incredibly complicated, and scientists continue to study genetics and gene therapies today. Similarly, mathematicians today study objects that are historically tied to the development of ideas inspired by explorations of pi. Pi is one gateway to a garden of mathematical possibilities.” Dr. Haymaker currently teaches a course called “Mathematics for Human Flourishing,” inspired by the Francis Su book of the same title. Her class discusses math in everyday life and how engaging in mathematical exploration can develop virtues like studying ethics or other humanities can and also expand quality of life. “I don’t have class this Pi Day, but usually I would share a little something about pi if I did,” she said. So, what exactly is pi? The easy answer is that it’s the ratio of the circumference (the length all the way round) to the diameter (the length across) for any circle. “If you measure across a circle with a piece of rope, how many pieces of the same rope would you need to measure around?” Dr. Haymaker explained. The never-ending answer starts with 3.14, hence the common celebration of Pi Day on March 14. This value has been studied for millennia: The ancient Egyptian Rhind Papyrus, dating to around 1650 BCE, offers a very close estimation for pi as 3.16049. Even the Bible, in 1 Kings 7:23, a circular vessel is described, and the ratio of circumference to diameter calculated to exactly three. “There are interesting explorations by biblical scholars about why this number is not exactly the value that we now know as pi, including that the brim around the vessel accounts for the discrepancy,” Dr. Haymaker said. Over time, novel methods for approximating pi were discovered, advancing humankind’s understanding of its value, and leading to various other paths of mathematical study. The famous Greek mathematician and inventor Archimedes, for instance, discovered a way to approximate pi’s value by use of a regular polygon (a closed geometric figure made of equal straight lines and angles). In those times, measuring a circle was not well defined, according to Dr. Haymaker. By placing the regular polygon inside the circle, the straight lines can be measured, those straight lines can be split to form a regular polygon with more measurable sides, and so forth. The more sides, the closer the measurement is to the true circumference of the circle. “That whole idea of approximating to the actual value is the main idea of calculus,” she said. “This notion by Archimedes predated that entire field.” Later, formulas were developed that surpassed Archimedes’ technique. A better approximation of pi was discovered around the year 450 by Chinese mathematician Tsu Ch’ung-chih, arriving at the easy-to-remember fraction 355/113. “This is one rational approximation to pi, and it’s also a fun Pi Day party trick because it’s the best approximation you can get with a fraction like this whose denominator is less than 10,000,” Dr. Haymaker said. These are just two examples of the many contributions made to advance the understanding of pi. Even the use of the Greek symbol to describe the ratio, which was popularized by 18th-century mathematician Leonhard Euler, was instrumental. Prior to that, there had been no agreed-upon symbol and the concept was often described using only words. In the thousands of years since the first recorded approximation of pi, the methods of its approximation—and pi itself—have been applied to multiple other fields of mathematical study such as trigonometry and calculus. For Dr. Haymaker, pi was important in the development of her own understanding of mathematics as well. “I have learned to expect the unexpected when it comes to pi,” she said. “It shows up in all sorts of places and it inspires us to dig deeper into why.” Today, pi can be calculated to 100-trillion decimal places (though only a dozen or so are needed for even the most accurate applications). On Pi Day 2023, 21-year-old Rajveer Meena memorized the first 70,000 digits, breaking a Guiness World Record in a mind-boggling 10-hour recitation. “I think that pi is fascinating to people because its digits behave in a random way and they go on forever,” Dr. Haymaker said. “If there is a string of numbers that is special to you—take 1842 for example—it exists somewhere in the digits of pi. In exploring pi, it feels like you are exploring the infinite, which naturally inspires mystical feelings about the number.” By the way, the string of numbers 1842 (the year Villanova was founded) appears at position 1738 counting from the first number after the decimal, according to the Pi-Search Page. So, whether it’s on March 14, July 22 (because the fraction 22/7 is a rational approximation of pi) or whenever you might celebrate, look down at that beautiful circular dessert you will cut into and think about “why pi(e)?” “Some people may scoff at Pi Day as being separate from ‘real’ mathematics,” Dr. Haymaker said. “But there is a joyfulness in celebrating this day that represents a deep connection that people have to mathematical discovery. After all, a person wrote the Rhind Papyrus, and it is people who program the computers that searched for the 100 trillionth digit of pi. This quest to understand is a deeply human endeavor. “To quote Francis Su, ‘the pursuit of math can, if grounded in human desires, build aspects of character and habits of mind that will allow you to live a more fully human life and experience the best of what life has to offer.’ So, if eating pie and other round foods on March 14 inspires someone to learn, ask questions, pursue answers and see themselves as an explorer of mathematics, then it is indeed a day to celebrate.”
Baylor Expert: Don't Lose Focus on Spiritual and Mental Well-being
Baylor Social Work professor shares tips and resources during stressful half-way mark of semester Holly Oxhandler, Ph.D., LMSW., associate dean for research and faculty development and associate professor in the Diana R. Garland School of Social Work. October marks the halfway point to the fall semester and can carry all the excitement, stress and anxiety of another academic term winding to a close. The month also typically marks one of the busiest times of the year for university counseling centers across the nation. With unique challenges in 2020 related to COVID-19, the University has acknowledged those hardships for all in the Baylor Family by taking the initiative to focus on mental health throughout October. Baylor University’s Holly Oxhandler, Ph.D., LMSW, associate dean for research and faculty development and associate professor in the Diana R. Garland School of Social Work, is an expert on mental health, primarily anxiety and depression, as well as religion and spirituality in clinical practice. In this Q&A, she shares tips and resources to students, faculty and staff who are facing all of the typical challenges of another mid-term while also navigating a global health crisis. Q: The 2020 fall semester provided challenges and obstacles never seen before in higher education. Why has COVID-19 been a uniquely stressful influence on the mental and spiritual well-being of students, faculty and staff? There are a number of reasons COVID-19 has been a uniquely stressful influence on the mental and spiritual well-being of those in higher education. First, there are the unanticipated layers and learning curves of new considerations and adjustments to course delivery, safety protocols, dining, campus activities and communication, to name a few, on top of the typical adjustments and emotions we all navigate at the beginning of each fall semester. Second, those in higher education entered fall 2020 without the “typical” summer that’s needed to reset, make adjustments and plan for the upcoming year’s activities. For example, many administrators, faculty and staff spent the summer not only planning for the usual upcoming academic year but also reconfiguring classes to be hybrid or online or simultaneously include both in-person and online students, in addition to modifying student activities and faculty research project timelines and plans. For degree programs that include internships, like social work, there have also been additional layers of consideration in order to comply with our professional accreditation standards. Third, we recognize that many students, their family members, as well as Baylor faculty and staff members’ loved ones, have been affected by the economic impact of COVID-19, adding a layer of financial stress. Fourth, many within the Baylor community – staff, faculty and students – have needed to juggle childcare and homeschooling their children as they continue to engage in their own work and/or educational expectations. Finally, the fear of contracting COVID-19, especially among the most vulnerable and high-risk populations, has been constantly present. Not only are we adjusting to this academic year with new ways of being and new protocols that keep us and one another safe, we’re also facing unexpected waves of fear and layers of grief for the missed events, opportunities and connections we had hoped to experience. As resilient as our community is, I think it’s important to remember we cannot “operate as usual” because things aren’t usual. Instead, we must allow ourselves and one another the time, margin, flexibility and grace needed to sit with and move through the rising emotions, grief, stress, loneliness, fear and uncertainty as they come. We cannot skip or bypass these emotions, but instead, must move through them, often with the support of loved ones and/or a trained mental health care provider. Q: Mental and spiritual health are challenging during even a typical semester experience. What are some of the effects and reactions you’ve witnessed to these circumstances among students, faculty and staff compared to a non-COVID-19 semester? As human beings navigating a global pandemic to the best of our ability, our mental and spiritual health have all been impacted to some degree this semester as we have individually and collectively faced a number of unexpected difficulties. I have also seen a beautiful response to the reality of this collective struggle in my interactions with Baylor faculty, staff and students that includes deep empathy for one another and an increase in valuing authenticity as we engage in the high-quality, meaningful work we each do. It has been a gift to witness Baylor community members holding space for colleagues’ and students’ vulnerability as we admit this is hard for various reasons and recognize that we cannot just push our way through this season. When we admit this isn’t easy and that we are all juggling so much to the best of our ability through thick layers of uncertainty, it gives those around us permission to admit their experiences, too. In fact, I think when we create space for that shared vulnerability and empathy in our interactions with others, we can better assess the current situation, remain present to one another and discern what steps are needed to move forward together, particularly because we’re not carrying an additional layer of effort pretending that everything is fine. That said, the Garland School of Social Work conducted a couple of well-being surveys since this summer to internally check in on how our faculty and staff are coping with this season and identify the biggest stressors they’re facing and sources of support. Our faculty and staff have also been continually checking in on our students through this season. Not only do we see many noting the same stressors that we’re all facing these days, normalizing how difficult this is for each of us, but the act of nonjudgmentally holding that space for ourselves and one another has been a tangible step of offering the care we know is uniquely woven into the Baylor experience. Q: How can individuals within the campus community tend to their spiritual health to close out the semester? I would invite readers to take a moment to pause and identify a few spiritual practices that uniquely support them well, even if that means thinking back to less stressful seasons. The key to note here is that these are practices which require regular engagement, similar to if we were to practice a new instrument or sport. Spiritual practices can vary based on our faith tradition and may include praying; meditating; centering prayer; reading our religious text; walking a labyrinth; journaling; practicing gratitude; listening to a sermon or faith-based podcast; praying over and contemplating scripture; engaging in creativity; practicing daily examen; or listening to spiritual music. Some practices may involve other individuals that can be done safely, including seeking spiritual direction, participating in a Bible or faith-based book study with others or engaging in worship (even virtually!). These practices can offer a sense of groundedness and a reminder that God is with us, including through this season. As we continue to navigate this season of uncertainty, it is critical that we intentionally weave in spiritual practices that offer rhythms, routines and a grounded faith that can support us well through the waves of difficulty. Especially on campus, I would encourage Baylor community members to follow along with Spiritual Life’s resources and events, or check out Better Together BU, a partnership supported by both Spiritual Life and Multicultural Affairs. Q: How can individuals within the campus community tend to their mental health to close out the semester? Tending to our mental health in this last stretch of the semester will be so important as we move into the stress of finals, the complex emotions tied to the holidays, grief with upcoming celebrations looking different this year (including how we celebrate holidays, who we celebrate with and the reality of many having lost loved ones to COVID-19) and the reality of seasonal affective disorder on the horizon. In fact, in a typical year, about 5% of U.S. adults have seasonal affective disorder (SAD), with another 10-20% having mild forms of it. In light of all of the added transition, uncertainty, complexity of caregiving and homeschooling while working/studying at home, layers of loneliness and grief, I do hope our Baylor students, staff and faculty will actively prioritize taking good care of their mental health and supporting others’ mental health care, too. One way I highlight this with my social work students is by recommending creating a self-care plan that pays attention to our physical health, mental health, social support and spiritual health. If we can identify some strategies to holistically care for ourselves well and be mindful of potential barriers to navigate, we may have more resilience and practices to draw from to cope with challenges and stressors that arise. Finally, although NAMI highlights that 1 in 5 of us are currently facing a mental health struggle, some studies have shown that over 80% of us will meet criteria for a mental illness by young adulthood or middle-age. Therefore, I highly recommend that anyone who is noticing any changes in their mood, diet, sleep habits, behaviors or overall well-being immediately reach out for help. Students are encouraged to reach out to Baylor’s Counseling Center, CARE team or the BARC. Faculty and staff also have resources available through Baylor’s employee assistance program. Other resources for finding a mental health provider include HelpPRO, Psychology Today, Low Cost Help or these additional resources. For those who are deeply struggling, please reach out to the Suicide Prevention Lifeline at 1-800-273-8255 or text ‘HOME’ to 741-741 for the Crisis Text Line. As part of my faith and my social work values, I believe that each of us are worth caring for ourselves, including caring for our mental health alongside our spiritual and physical health. Q: What successes or bright spots have you seen within your campus experience that offer encouragement to how the Baylor Family has handled the crisis throughout the semester? I am regularly amazed by the Baylor students, faculty and staff, the ways we have navigated the crisis together this semester, and I am especially grateful for President Livingstone’s and Provost Brickhouse’s leadership since March. This semester, some bright spots have included Dr. Deborah Birx’s reflections on Baylor’s efforts to keep everyone safe from COVID-19, the Fall Faculty meeting and Dr. Peter Hotez’s appreciation of how Baylor leaders have kept the Baylor and Waco community safe and following along when Baylor students take over Baylor’s Instagram account (like Brandon Nottingham’s takeover on World Mental Health Day!). As the Garland School of Social Work’s associate dean for research and faculty development, I have also loved learning about the ways so many Baylor faculty are offering their unique research expertise and wisdom to serve others through this difficult time, such as Dr. Emily Smith’s “Friendly Neighbor Epidemiologist” Facebook page to explain COVID-19 information. I’ve also been reminded of what a gift it is to be a part of the Garland School of Social Work (GSSW) and this community of faculty, staff and students. The resilience, creativity, love for serving others, dedication to the social work profession and care for our students is so apparent within the GSSW. I have especially seen how my faculty and staff colleagues have adapted courses and assignments, creatively considered students’ needs and juggled their research responsibilities while extending grace to themselves and one another as we navigate this season together as a school to the best of our ability. Similarly, seeing our students’ resilience, flexibility, support of one another, commitment to the profession and heart for the clients and communities they serve is truly inspiring. Finally, Dean Jon Singletary’s servant-leader heart for the GSSW and the ways he has supported our school through so much transition over the last five years has been a gift. One example of this includes the two hours of weekly well-being time he extends for all GSSW staff and faculty to use in support of our spiritual and mental health care. Q: What gives you hope for the spring semester and beyond as students continue through their academic endeavors? Truthfully, our students’ presence and their enthusiasm over the fields of study they are dedicating their lives to gives me hope. As a professor, there is nothing like watching a student become fully alive in the work they are passionate about and feel as though they were made to do. Our students’ willingness to fully participate in the transformational education that Baylor offers, especially in this difficult season of COVID-19, is an honor to witness as a professor and certainly gives me hope. Further, seeing the ways our students are empathically caring for their neighbor by following Baylor’s safety guidelines, growing in their faith, checking in on one another, understanding faculty and staff are doing their very best and continuing to demonstrate their determination to learn and grow is an inspiration. My hope and prayer for our students as well as our staff and faculty colleagues as we move through the remainder of the fall semester and into the spring is that they rest as they need to and prioritize taking good care of their mental and spiritual health. I also pray that we recognize as a community that by caring for our spiritual and mental health, by taking this season one day at a time, by trusting we are doing our best and by reaching out for help when needed, we give others permission to do the same.
Expert Opinion: Real Fur? It’s Just Not in Vogue Anymore!
Back in 1994, animal rights organization PETA launched what would become one of the most iconic campaigns of the decade – and beyond. “I’d rather go naked than wear fur,” sparked a slew of headlines internationally and won support from celebrities such as Naomi Campbell, Gillian Anderson, Pamela Anderson, and others; many of whom agreed to pose nude or semi-naked in support of the anti-fur movement. Three decades on, in February 2020, PETA announced it was retiring the campaign, saying it was “no longer necessary” and citing the “demise of the trade.” Evidence suggests they are right. Since the early noughties, the use of fur among the world’s foremost luxury fashion houses has steadily declined. The production of mink and other pelts–an industry valued at $1.8 billion in the late 80s–has declined in America by around 45 percent in the last 20 years, according to the Department of Agriculture. Meanwhile, high-end fashion brands like Gucci, Vivienne Westwood, and Stella McCartney have pledged to go fur-free, with Fendi, Saint Laurent, and others set to follow suit in 2022. Fur has never been less fashionable. But can activism alone claim victory in the fight for more ethical fashion practices? Emory’s Giacomo Negro, professor of Organization & Management and professor of sociology (by courtesy), has released new research that suggests another major factor played a key role in the process that led to the abandonment of fur; and it’s none other than perennial style bible, Vogue. When Vogue Speaks, People Listen We know that the use of fur has been dropping off steadily on the supply side, on the part of producers and manufacturers themselves, in the last two decades. What we didn’t know was how much of this was down to pressure from PETA and other highly-visible activism. Or whether there might be other forces at play–industry intermediaries that have a gatekeeping function, such as the fashion press, exerting a more subtle but just as powerful influence on the producers of fur. - Giacomo Negro, professor of Organization & Management Hypothesizing this to be the case, Negro teamed up with INSEAD’s Frederic Godart and Greta Hsu of the University of California. First off, they had to determine the most important and global of fashion’s gatekeepers. “There are other publications, but Vogue is undoubtedly a significant force in fashion. The magazine has long occupied a unique position that is neither an insider nor an outsider in the sense that its editors are intimately connected to the top designers and decision-makers in the industry; simultaneously, it’s an external, independent publication with global reach and singularly powerful influence on fashion’s views and tastes.” If Vogue were to take a certain view of the use of fur in clothing over time, would fashion houses take note and follow suit, the researchers wondered? To test this, Negro et al put together a largescale dataset integrating data from more than 18 years of Vogue’s runway reports: features covering fashion shows in Paris, Milan, London, and New York between Spring 2000 and Fall 2018. The set included 670 fashion houses hosting at least two runway shows in this period, focusing on women’s prêt-à-porter designs. Next, the researchers ran an analysis across the texts published by Vogue after each show. They coded words relating to the moral and ethical dimensions of fur use. “When Vogue publishes a report, you don’t just get a review of the collections,” says Negro. “You also get the magazine’s opinion and appraisal of the clothing.” Fur Ethics and the Decline of a Centuries-Old Industry Parsing the attention to fur ethics expressed in these reports and looking at the frequency of the appearance of fur on runways over time, he and his colleagues found something striking: a clear, quantitative correlation between the magazine’s coverage of fur ethics and a drop off in its use by fashion houses, starting in 2011. “From around 2009, Vogue starts referencing the ethical and social concerns around fur and this continues through to 2014. In 2011, you begin to see a steady decline that follows in the use and appearance of fur on catwalks in the major fashion capitals of the world.” But could this simply be credited to an increase in activism at the same time? Unlikely, says Negro. He and his colleagues also looked at data on media coverage of anti-fur events in France, Italy, the United Kingdom, and the U.S. and failed to establish any meaningful correlation with Vogue’s editorial position over the same period. “What seems most plausible is that as an influential industry gatekeeper, Vogue was driving a change in views on fur ethics and fur use, alongside its own changing position on the ethics of fur,” says Negro. And it’s interesting to remember that fashion, like other creative industries, tends to operate in accordance with its own set of rules and its ‘artistic freedom.’ When activists targeted Jean Paul Gaultier’s Fall Show of 2009, he simply announced that he loved fur and would continue using it. However, when Vogue starts weighing in with an opinion, that’s when designers start following suit. - Giacomo Negro, professor of Organization & Management Which isn’t to say that activism did not have a critical role, he adds. In leading and reshaping the conversation around fur over the last three decades, PETA and others have brought the key issues to the attention of the world’s media like no other, says Godart: “Our findings also suggest that specific forms of anti-fur activism such as advertising campaigns, and legal maneuvers, became effective in influencing fashion houses’ decisions to move away from fur when amplified by Vogue’s references to moral concerns around fur use.” For any business or industry looking to navigate changing perceptions, tastes, or sentiments, gatekeeper entities–intermediaries like experts, media publications, and others–can provide useful signals that can help strategic decision-making, say Negro, Godart, and Hsu. Though in the age of social media, it may become that much more difficult to distinguish signals from noise. Proactive organizations might do well to identify and engage with social movements and gatekeepers ahead of change, they say, rather than bide their time until pressure forces their hand. Interested in learning more? Then let us help with your questions or coverage. Giacomo Negro is a professor of Organization & Management and Professor of Sociology at the Goizueta Business School at Emory University. Simply click on his icon now to connect and arrange an interview.
Inauguration day - Trump's legacy, Biden's priorities
Speaking this morning on BBC radio, Dr McCrisken said: "President Trump’s legacy is being written right now. He’s ending his presidency under such dark clouds - he’s been impeached, there’s going to be a trial in the Senate that could convict him and prevent him from becoming a candidate again for the Presidency, so he’s leaving with lots of controversy – which of course is something that he’s always cultivated to a large extent, he wants to make everything about him. "Even today, by not showing up at the inauguration, by having a separate departure address, by issuing pardons including to his close former adviser Steve Bannon, he’s still cultivating that attention. That’s going to be the biggest Trump legacy - the degree to which he has attempted to shake up American politics – but the normality of American politics continues, we’re going to have a handover of power today through this inauguration, in the way that it always happens, every 4 years and the pendulum will swing again politically back to the Democrats. "There’s lots of pomp and circumstance around the Inauguration but the main moment is at noon, when Joe Biden will take the oath of office to become President of the United States – place his hand on a bible and say the sacred words with the Supreme Court Chief Justice presiding, and then Kamala Harris, very significantly, will also be sworn in as Vice President. She’s the first woman to become VP and the first VP of Black and South Asian heritage. It’s a really significant moment for both of them. "After the swearing in the next significant moment is the Inaugural Address, the first time Joe Biden speaks to the country as President. He’ll try and set the tone for his presidency – we can expect him to seek unity and healing but also assert his policy positions and his approach and set himself apart from the last four years under Trump. "Biden wants to hit the ground running, as soon as all the ceremonies are over today he’s going to be heading up to the White House and he’ll start business as President. One of the first things he’ll do, which a lot of Presidents do when they take office, is issue a series of Executive Orders – these are orders that are given directly by the President to the rest of the Executive Branch to implement policy in particular ways, and he’s going to use these to very quickly overturn some of the things that Trump did, like re-joining the Paris Climate Agreement, changing policies around immigration, changing policies around COVID-19 as well. "But he’s also putting forward some really significant legislative proposals to Congress, he’s seeking a very quick economic stimulus, another 1.9 trillion dollars of COVID relief, and a new immigration policy is in the offing. COVID-19 particularly is the thing he really wants to challenge as quickly as possible and try to turn around the situation in the United States where the virus is still ripping though the country – from his position as President, he’s going to try and get 100 million vaccinations in his first 100 days, that’s what he’s promising. "There’s a lot of challenges here and it’s going to be very difficult for him - particularly being overshadowed perhaps by the impeachment trial – so it will be an interesting few weeks and months ahead at the start of his Presidency." 20 January 2021
While a huge focus is on health and mortality during the coronavirus outbreak, not to be forgotten are those who are grappling with death from natural causes, diseases, accidents and crime. Funerals and visitations are the customary means of support friends and loved ones — but restricted travel and social distancing poses challenges. Here are suggestions about grieving from Candi Cann, Ph.D., associate professor in the Baylor Interdisciplinary Core of the Honors College and author of “Virtual Afterlives: Grieving the Dead in the Twenty-first Century”; and Bill Hoy, clinical professor of medical humanities and author of “Do Funerals Matter: The Purposes and Practices of Death Rituals in Global Perspective.” Q: Funerals and visitations are such a time of hugs, hand-holding, prayers, closeness — simply being there. How might travel restrictions, social distancing and concerns for personal health interfere — and how can family and friends be supportive? CANN: I think live-streaming of funerals is a great option and allows people to be present from a distance. Most companies also offer virtual guestbooks where one can leave a teddy bear or flowers, light candles, etc., online in honor of the person. Many cemeteries are also moving online so that each gravestone will have a corresponding virtual memorial, filled with the deceased person's playlist, videos, pictures and memories. Of course, as with all technology, the capability of funeral homes varies from business to business, but my guess is that from an industry perspective, we are going to see a jump in virtual and online offerings as the funeral industry tries to stay relevant and contemporaneous. Also, if presence is important, one can choose disposal options that allow for the return of the deceased into the home, such as being cremated into cremains, or made into a diamond that one wears, or a record that one plays. You can insert cremains into the vinyl and make a record, or a glass sculpture with the cremains mixed into the glass. So, you don't have to be separated from the dead. HOY: I agree that live-streaming may have to suffice, but our experience shows it is a poor second choice. From time immemorial, we have seen that physical presence is vital, and I think that is what is so alarming to me about some of the current discussion in our culture. I was taking care of AIDS patients in Los Angeles in the 1980s when we saw some of the same disenfranchisement of grief, requiring direct cremation of the body and in some cases, forbidding the gathering of people in funeral rituals. It did not turn out to be a psychosocially sound practice and is creating a high level of concern on the part of my clinical colleagues. Q: Have there been times in history when this has been an issue as well when it comes to contagious disease? Have people taken safeguards before? HOY: Two notable examples were the 1918-19 Influenza Epidemic — unfortunately misnamed Spanish Flu — and the 2014-15 Ebola crisis in West Africa. In both cases, high numbers of dead coupled with high levels of contagion caused health authorities to create quarantines and eliminate gatherings such as funerals. Recent research out of the Ebola epidemic indicates that at least in some cases, these measures were counterproductive in that “secret” burials took place and those who had money were able to bribe officials to look the other way. I think we want to be especially vigilant to make sure we are being economically and socially just in the policies we put in place. Fortunately, we do have media to help bridge those gaps now that were not available in those other events, so that will almost certainly help. I am going to stop far short, however, of suggesting that media even approaches a point of providing the same psycho-social-spiritual benefit that sharing a space, rubbing shoulders and sharing tears do. CANN: The most recent epidemic in the United States was the AIDS epidemic in the 1980s and 1990s. By October of 1995, there were over half a million cases of people with AIDS, and many people did not know how to treat or interact with those who were infected. And just this month, a second person was cured of HIV with a stem cell transplant. I have lots of faith in our scientists and that they will be able to create an effective vaccination or cure for COVID-19. Q: Besides finding new or different ways to express support and love to others, what about oneself? We hear about self-isolation – what about self-comfort and self-care in other ways? HOY: This is a great time for self-reflection. What I am doing for myself are the things I recommend to others. Besides being vigilant about what I eat and getting out in the fresh air, I am taking care of myself by limiting my exposure to media. I have not been a big user of social media anyway, but I recommend to folks to be very careful about that because the COVID-19 misinformation is rampant. Instead, I check the National Institutes of Health website once each day for scientific updates, and I have taken all the news update alerts off my phone. Instead, I am trying to give more time to talking with family and friends by phone and video conferencing, journaling and reading. Of course, like other professors, I am spending time talking with students and getting ready to take my classes online next week. In my personal Bible study time, I decided I would spend some time looking at Scripture passages that address fear and have particularly enjoyed hearing God’s perspective on this. CANN: I think one of the hardest things about death is that life goes on without the dead. The birds keep chirping, the flowers keep blooming, people keep being worried about the most mundane matters — and that's difficult when a part of our world has stopped. But this is also what is beautiful about death. It forces us to see life all around us — its fragility, its constancy and its beauty. So, for me, self-care in grief is talking about death, talking with others about the one we lost and living again — in honor of the person who died who doesn't get to be here living anymore. As we embrace life, I strongly recommend that people reach out to friends and family. Social distancing does not need to mean social isolation. I'm also going on regular walks and spending time outside. We need to stay healthy and in shape during this time. Some people are finding it fun to do group-gaming and discovering new ways to spend time with family and friends either virtually in games or via video. Catholic churches are offering drive-through Eucharist and confession, Protestant churches are live-streaming their services and youth groups, Islamic mosques are live-streaming prayers and Buddhist temples are live-streaming meditation sessions. ABOUT BAYLOR UNIVERSITY Baylor University is a private Christian University and a nationally ranked research institution. The University provides a vibrant campus community for more than 17,000 students by blending interdisciplinary research with an international reputation for educational excellence and a faculty commitment to teaching and scholarship. Chartered in 1845 by the Republic of Texas through efforts of Baptist pioneers, Baylor is the oldest continually operating University in Texas. Located in Waco, Baylor welcomes students from all 50 states and more than 90 countries to study a broad range of degrees among its 12 nationally recognized academic divisions.
Public health crises such as COVID-19 — in which people may feel powerless and receive conflicting information — can lead to a flare-up of unsafe religious sentiments, says Baylor University epidemiologist Jeff Levin, Ph.D., who cites past persecution of religious and ethnic minorities who were blamed unfairly for spreading disease. While some possibly unreliable projections about COVID-19 are being spread, containment — and common sense — are key, Levin says. In addition, research shows that maintaining one’s spiritual life can help people remain strong in the face of health challenges and encourage them to reach out to help others. Levin is University Professor of Epidemiology and Population Health, director of the Program on Religion and Population Health in Baylor University’s Institute for Studies of Religion and adjunct professor of psychiatry and behavioral sciences at Duke University School of Medicine. He recently lectured at Duke about the COVID-19 outbreak, on infectious disease pandemics in general and on religious dimensions of the present crisis. In this Q&A, he speaks about these issues. Q. What do you feel is the most important message that needs to get out about the coronavirus outbreak? LEVIN: There are still folks out there saying, “Ah, this is nothing” or “It's all hype.” I'm not that guy. This is very serious. Still, I believe that some misinformation is getting out there that's scaring people, and that's not a helpful thing. I have some concerns about how the facts and nuances of this outbreak have been communicated to the public. In the past few weeks, the news and internet and social media have been inundated with some very alarming projections, some of which in my opinion may be off perhaps by an order of magnitude. This is due in part to mistaken calculations being made by people, including M.D.s who don't understand the parameters of disease transmission or the concepts that epidemiologists use to track outbreaks. This also includes some government officials who are miscommunicating issues regarding risk, pathogenesis and prognosis, and this information is then being picked up by the media and projected out to the general public. Suddenly, even laypeople people are throwing around very technical epidemiologic jargon — exposure, infectivity, case fatality, herd immunity, transmission, incubation period, flattening the curve — without knowing exactly what these words mean or how they’re used, and some faulty messages are getting out. There’s a pressing need for responsible public voices who can help separate the signal from the noise, but those voices seem to be scarce. But regardless, whatever the projections are — good, bad, or ugly — so much hinges on containment. If we manage that properly, such as through all the good advice we’ve been given about social distancing, washing our hands, disinfecting surfaces and so on, we'll get through this with minimal — a relative term — casualties. If we ignore this advice, things can go south in a hurry. It only takes one clinical case getting loose in the community to create a secondary outbreak. Noncompliance can easily create an army of “Typhoid Marys” in communities across the country. In any outbreak due to any pathogenic agent, such as the SARS-CoV-2 virus, there are things we can do, one, to break the chain of transmission and, two, to minimize the damage to ourselves. There’s a public health response and a personal response. The public health effort is focused on how to limit exposure and transmission, which is exactly what needs to happen. There are policies that we should follow as far as our own behavior and social interactions and as far as the environment we live in where the virus is circulating. We’ve all become familiar with what these things are. But there’s the other side of the coin. In epidemiologic terms, exposure does not imply infectivity. Not everyone who is exposed to the virus will become infected. Infectivity in turn does not imply pathogenicity. Not everyone who is infected, who receives a positive test, will become a clinical case, will become sick. And finally, not everyone who comes down with COVID-19 and manifests signs and symptoms of disease will have a virulent enough case that will require intensive medical care or hospitalization, and only a minority of those will lose their life. Most, we believe, will recover just fine. So the folks who are at risk of a very serious outcome are a subset of a subset of a subset of folks who are exposed to the virus. The problem right now is that we don’t have a definitive grasp on these percentages. So we all need to do everything that we can not just to limit exposure and transmission but to strengthen ourselves to withstand the natural course of infection and disease. Epidemiologists call this “host resistance.” Q. What can we do to strengthen our resistance to the infection and the disease? How does faith figure into this? LEVIN: We know from decades of research that so many things that we can do in our daily lives can help us to withstand and recover from illness. We can eat right — avoid junk food and overeating and consuming toxins. We should avoid smoking and abusing alcohol, we need to get enough sleep and manage our stress, we need to get some exercise and fresh air. We all know all of this, but in difficult times it’s easy to fall into inaction and depression, which itself can depress the immune system and impair our ability to stay healthy or to recover. One of the important things that we can do, and decades of research support this, is to maintain continuity in our spiritual life. Studies show that people with a strong ongoing faith commitment can marshal an ability to remain resilient and deal with stress and even have better medical outcomes. There is a longstanding research literature on the physical and mental health benefits of hope and optimism and positive attitudes, including in the context of one’s spiritual life, and including due to the tangible and emotional support that faith and being a part of faith communities give us. Faith matters. But this isn’t a magic bullet, and I want to be careful about overstating things. Folks who expect that by being a diligent Christian or Jew, believing in God, going to religious services — in person or online — showing strong faith, studying Scriptures regularly, that by doing all this somehow a pathogenic agent won’t enter their body or won’t cause signs or symptoms of disease — I think they’re laboring under some false expectations. They’re asking belief or faith to do things that are very difficult for me to envision. Maybe that’s just the scientist in me talking, although I too am a person of faith. On the other hand, our faith can indeed be part of keeping us strong and helping us to recover. But we ought to combine expressions of faith with careful efforts to limit our exposure and contain the outbreak, and to wisely seek medical care if we start to not feel well. The Bible encourages us with verses like “put on the full armor of God,” but at the same time if you stand out in the pouring rain you can’t sanely expect not to get rained on. Q. Will this outbreak lead to a resurgence of religious belief? Are there examples of this from history? LEVIN: Yes, there are, but not necessarily in a positive way. Times of crisis like this, especially when people feel powerless and are receiving conflicting information, can lead to a dangerous flare-up of unwholesome religious sentiments, including scapegoating. Look at the Black Plague of the 14th century. From a third to over one half of Europe perished, and the one constant in every country affected by the epidemic, besides the millions of bodies piling up, was a consistent and organized effort to massacre Jews, who were blamed for the disease. Lest we think those days are behind us, look at how we responded to the brief Ebola crisis in the U.S. in 2014, which ramped up hatred toward Mexican immigrants. Or consider the present outbreak, and the terrible animosity directed at Asian Americans. We aren’t immune to this kind of behavior, especially when we feel a sense of dread or hopelessness or a sense that our prayers to God have failed and that we are receiving a divine chastisement or punishment. It’s easy then to lash out and try to identify a “demonic” source for our travail and try to seek vengeance. There is also precedent for waves of apocalypticism, fear that the end of the world is nigh. We saw this during the 1918 influenza pandemic, and it gave rise to much of the end-times thinking that persists to the present day. So faith can sustain us, even benefit us physiologically, but it can also embitter us and make us do evil or drive us to become obsessed or crazy. Q. Are there other more positive ways that faith or spirituality come into play here? LEVIN: Sure, I can think of a few. There’s a bioethical dimension. Our faith traditions remind us of our obligations to others, especially those in grave need who lack the requisite material or social resources to care for themselves. This outbreak is a social-justice teaching moment for us as a society, and along with the medical and public health dimensions there are profound lessons in moral theology to learn and act on. Will we slip into a xenophobic fear-based response, self-absorbed with our own personal needs, or will we use this time, this enforced vacation for so many of us, to reach out to those in need? I have strong opinions about this. We have been given an opportunity to be selfless and act lovingly toward others, to represent the best of what faith has to offer. Or we can choose to reinforce the most selfish and hateful and ungodly aspects of what humans are capable of. This is a choice facing every one of us. There’s also a pastoral dimension here. Each of us, not just clergy or healthcare chaplains or pastoral counselors, has a role to play in offering consolation and reassurance to our fellow brothers and sisters. And also real, tangible assistance. Our family is Jewish, and we’re reminded in Exodus that we’ve been called to be “a nation of priests.” I think the same can be said for all of us, in our respective communities. We can also be thought of as a nation, or a community, of pastors. And in that role there is much for us to do. We can be a source of accurate information to counter the insidious memes circulating on social media. We can organize our neighbors and fellow congregants to provide help to people and families who need it. We can become leaders in our faith communities to help maintain study, prayer and worship activities while we are unable to attend church or synagogue. We can love and support those who are suffering and remind them of God’s love for us. These messages matter. Maybe it’s not realistic to expect them to cause a virus to not take hold or to become less virulent, but they can strengthen our ability to recover from this outbreak, both individually and as a community of people. ABOUT BAYLOR UNIVERSITY Baylor University is a private Christian University and a nationally ranked research institution. The University provides a vibrant campus community for more than 17,000 students by blending interdisciplinary research with an international reputation for educational excellence and a faculty commitment to teaching and scholarship. Chartered in 1845 by the Republic of Texas through efforts of Baptist pioneers, Baylor is the oldest continually operating University in Texas. Located in Waco, Baylor welcomes students from all 50 states and more than 90 countries to study a broad range of degrees among its 12 nationally recognized academic divisions.
Baylor Black Gospel Music Expert Pens Dallas Morning News Column Remembering MLK
Robert Darden, professor of journalism, PR and new media at Baylor University, is a gospel music expert. He penned this column to commemorate the death of Martin Luther King, Jr. and to remember the music that carried people through the grief of the time. He writes: "In the days of rage and grief that followed the assassination of the Rev. Martin Luther King Jr. in Memphis on April 4, 1968, many Americans found, at least for a time, relief in music. Rosa Parks, whose brave stand on a Montgomery, Ala., bus just 13 years earlier was the inciting incident in the slow build of the civil rights movement after World War II, watched as Detroit erupted in violence. She sat in her room playing Sam Cooke's "A Change is Gonna Come" over and over. She said the song 'saved her sanity.'" Darden is the author of two dozen books, most recently: Nothing But Love in God’s Water, Volume II: Black Sacred Music from Sit-In to Resurrection City (Penn State University Press, 2016); Nothing But Love in God’s Water, Volume I: Black Sacred Music from the Civil War to the Civil Rights Movement (Penn State University Press, 2014); Jesus Laughed: The Redemptive Power of Humor (Abingdon Press, 2008); Reluctant Prophets and Clueless Disciples: Understanding the Bible by Telling Its Stories (Abingdon Press, 2006); and People Get Ready! A New History of Black Gospel Music (Continuum/Bloomsbury, 2004). He founded the Black Gospel Music Restoration Project, the world’s largest initiative to identify, acquire, digitize, categorize and make accessible gospel music from gospel’s Golden Age (1945-1970). The BGMRP provides the gospel music for the Smithsonian’s new National Museum of African American History & Culture. Source:
Robert F. Darden, professor of journalism and founder of Baylor’s Black Gospel Music Restoration Project, treasures the rich sounds of Christmas spirituals, which differ from Christmas carols. “So many of the spirituals are written in what has been performed as and what scholars call the ‘eternal now,’” Darden said. “If you read the lyrics as they were transcribed, many of them are in the present tense.” To illustrate his point, Darden referenced the spiritual “Were You There?” in which the lyrics read, “It causes me to tremble.” Darden said that since slaves in America were not book-educated and struggled with the concept of time, the Bible was a contemporary account of what was going on for them. In their minds, they conflated Abraham in the Bible with Father Abraham Lincoln who was going to free them, and associated Harriett Tubman with Moses and the Ohio River with the Jordan River. Darden said the powerful resonance in these spirituals is unmatched because of the passion of the people who sang them. “When you hear the Christmas spirituals, you’re hearing people who (believe) this is a real live event,” Darden said. “Go tell it on the mountain that Jesus Christ is born, not was born. That gives them more of an immediacy and a power than songs that are in the past tense.” Darden also said that slaves had a more intimate understanding of the nativity story because they identified with the conditions into which Christ was born. They understood what it was like to come from a foreign land to a place where they were despised and enslaved in the same way that Christ was born as a refugee child with people seeking to kill him. “The spirituals reflect a people who believe they’re in the middle of the Bible story. I think that gives them a power that’s hard for others to match and why the Gospel artists, who would later record these songs, tried to capture that and keep that immediacy and intimacy that I think a lot of Christmas carols don’t have,” Darden said. Darden said the modern world still needs Christmas spirituals. While commercialism gets people excited and inspired for the holidays, people in 2017 need something that will help them reflect on what truly matters about the season. They need something that will not only remind them of history but will also evoke the sensation of gratitude for a needed savior. “By noticing and listening to the words of the spirituals, you see how they focused on what really matters," he said. Source:
Meet Baylor’s nationally recognized expert on spirituality and pop culture
Why is U2 so popular across the globe? How much of our idea of heaven and hell is actually from the Bible? And why are we so obsessed with zombies? Garrett’s unique, critical look at religion and pop culture has garnered the attention of media such as Christianity Today, Austin Monthly, and even overseas in the Irish Times. If you’re someone who searches to deepen your faith and study how it fits into daily life, it’s worth taking a look at a Greg Garrett book for yourself. Source: