HIV/AIDS INITIATIVES: 2004-today���UNIVERSITY OF ST. THOMAS  

What are the University’s ���HIV/AIDS Initiatives?

LOCAL    By  establishing  partnerships  with  non-­‐profit  organizations  in  the  community  which  are  advocating  for  and  providing  services  to  people  living  with  HIV/AIDS  in  the  Twin  Cities,  St.  Thomas’s  HIV/AIDS  Initiatives  provide  opportunities  for  students  to  learn  their  discipline-­‐specific  course  content  while  acquiring  information  about  and  participating  in  viable  responses  to  the  HIV/AIDS  epidemic  locally.      GLOBAL  And  by  establishing  relationships  with  NGOs  which  are  responding  to  the  pandemic  internationally,  St.  Thomas  students  can  engage  in  response  to  the  pandemic  globally.  

HOW DID THE ���HIV/AIDS INITIATIVES ���GET THEIR START AT ���ST. THOMAS?

In 2003���WORKSHOP

In 2003���PILOTED A COURSE

Theology and Beauty Dr. Kimberly Vrudny kjvrudny@stthomas.edu 651.962.5337 Spring 2003 Theo. 452.01 Monday, 5:30-9:15 p.m. (JRC 246) Office Hours: T, 1:00-3:00 p.m., or by appointment Office: JRC 155

COURSE DESCRIPTION: Is beauty “in the eye of the beholder”? Are “beauty” and “prettiness” synonymous? Are “beauty” and “ugliness” opposites? Might beauty be considered a transcendental aspect of being, along with the true and the good? Is beauty a means by which God reveals God’s self in the created order? Ought we consider Beauty as a name for God? This course examines a variety of theological approaches to these questions, both ancient and modern. It also explores the implications of varying answers to these questions for creating works of art, and for living lives of faith.

!

2004���START-UP GRANT

What does the program���PROVIDE?

The  HIV/AIDS  Initiatives  program  involved  course  release  time  for  a  faculty  coordinator  to  coordinate  engagement  and  to  facilitate  communication  between  the  campus  and  the  community.      

1.  Designed  and  facilitated  an  introductory  workshop,  including  site  visits  to  partner  organizations  and/or  on-­‐campus  visits  by  staff  partners.  

2.  Offered  an  Initiative-­‐wide  orientation  session.  3.  Coordinated  co-­‐curricular  events:  

•  Lectures.  •  Film  screenings.  •  Exhibits.  •  Panel  discussions.  

4.  Conducted  an  initiative-­‐wide  closing  ceremony  to  celebrate  student  learning.    5.  Oversaw  the  evaluation  and  assessment  of  the  Initiatives,  by  soliciting  input  

from  partners  and  faculty.            

WHAT ARE SOME EXAMPLES, AND HOW MUCH PARTICIPATION ���HAS THERE BEEN?

Tonia  Bock,  Ph.D.  Psychology  

Jill  Manske,  Ph.D.  Biology  

Angela  High-­‐Pippert,  Ph.D.  Political  Science  

In  Angela  High-­‐Pippert’s  “Poli-­‐Sci  205:  Introduction  to  American  Public  Policy”  course,  students  examine  the  difference  between  public  approaches  to  social  change  and  private  ones  by  interacting  with  two  community  organizations  responding  to  HIV/AIDS:  Minnesota  AIDS  Project  (representing  a  public  approach)  and  Open  Arms  of  Minnesota  (private).  

In  Jill  Manske’s  “Bio  490:  Emerging  Infectious  Disease”  course,  students  prepare  food  safety  kits  and  deliver  them  to  clients,  along  with  regular  meal  deliveries,  while  considering  the  biology  of  emerging  infectious  disease,  including  food-­‐borne  pathogens.  

In  Tonia  Bock’s  “Psych  422:  History  and  Systems”  course,  students  conducted  interviews  of  volunteers  who  worked  for  Open  Arms  in  its  early  years  to  practice  methods  in  research,  while  considering  the  history  of  psychological  approaches  to  homosexuality.          

EXAMPLES IN���PSYCHOLOGY, BIOLOGY, POLI-SCI

Susan  Myers,  Ph.D.  Theology  (New  Testament)  

Mary  Twite,  M.A.  Theology  (Moral  Theology)  

Kimberly  Vrudny,  Ph.D.  Theology  (Systematics)  

In  Kimberly  Vrudny’s  “Theo  200:  Christian  Belief,  Ancient  and  Contemporary”  course  (on  Christian  doctrine),  students  examine  the  work  of  theologians  who  are  calling  for  reform,  alongside  more  classical  and  traditional  approaches  to  doctrine,  in  order  to  consider  seriously  the  idea  of  God’s  “preferential  option  for  the  poor.”  

In  Mary  Twite’s  “Theo  215:  Christian  Morality”  course,  students  study  concepts  such  as  vice  and  virtue  while  engaging  in  work  in  the  community  to  consider  how  Catholicism  might  engage  its  tradition  to  respond  compassionately  to  those  impacted  by  HIV/AIDS.  

In  Susan  Myers’  “Theo  101:  Introduction  to  the  Christian  Theological  Tradition”  course,  students  study  documents  from  the  Second  Vatican  Council,  especially  about  the  role  of  the  church  in  the  modern  world,  in  order  to  apply  Catholic  Social  Teaching  to  real-­‐world  situations.  

Examples in ���THEOLOGY

1,500

STUDENT���PARTICIPATION

Almost  1,500  students  have  participated  in  the  University’s  HIV/AIDS  Initiatives  since  the  program’s  inception  in  2004.  

21  faculty  members  have  participated,  teaching  73  sections  of  classes  representing  15  disciplines:    

•     art  history  •     biology  •     business  (learning  through  service)  •     communication  and  journalism  •     health  and  human  performance  •     interdisciplinary  studies  •     justice  and  peace  studies  •     music  •     operations  management  •     philosophy  •     political  science  •     psychology  •     sociology  •     spanish  •     theology  

   

21

FACULTY and DEPARTMENT���PARTICIPATION

HOW DO YOU PREPARE STUDENTS FOR THEIR WORK IN THE COMMUNITY? WHAT IF THEY RESIST?

During  the  student  orientation,  the  organizers  worked  to  provide  students  at  least  four  things:    1.  Accurate  information  about  the  virus  and  its  

impact.  2.  Preparation  for  their  first  experience  in  the  

community.  3.  Information  about  disparities  related  to  the  

HIV/AIDS  pandemic.  4.  Discussion  of  ethical  issues  involved  with  

their  engagement  in  the  community.  

STUDENT���ORIENTATION

•    In  2013,  there  were  about  7,  723  people  living  with  HIV/AIDS  in  Minnesota.  About  350  people  acquire  an  infection  each  year,  and  75  people  die  annually  in  our  state  from  HIV/AIDS.    •    In  Minnesota,  the  epidemic  affects  populations  of  color  disproportionately.  Although  populations  of  color  represent  15%  of  the  overall  population,  49%  of  the  new  infections  occur  in  communities  of  color.    •    MSM  accounts  for  88%  of  cases  of  transmission  in  the  white  population;  lesser  so  for  communities  of  color.    •    In  the  United  States,  one  in  every  500  college  students  is  living  with  HIV.  The  cases  among  adolescents  and  young  adults  in  Minnesota  has  nearly  doubled  since  2005.  

WHAT IS THE PROFILE OF THE EPIDEMIC IN���MINNESOTA?

•    Sub-­‐Saharan  Africa  is  by  far  the  region  most-­‐affected  by  HIV/AIDS.  The  region  has  just  over  10%  of  the  world's  population,  but  is  home  to  68%  of  all  people  living  with  HIV.      •    Sub-­‐Saharan  Africa  has  more  women  than  men  living  with  HIV.  Worldwide,  51%  of  infections  are  in  women;  but  in  SSA,  60%  are  in  women.    •    Globally,  half  of  the  people  who  acquire  HIV  become  infected  before  they  turn  25.  In  this  age  bracket,  AIDS  is  the  second  most  common  cause  of  death  (behind  violent  crime).    •    AIDS  is  the  largest  cause  of  maternal  mortality  in  South  Africa  and  also  accounts  for  35%  of  deaths  in  children  younger  than  five  years.  

WHAT IS THE PROFILE OF THE PANDEMIC ���GLOBALLY?

WHERE CAN A PERSON LEARN MORE ABOUT���HIV/AIDS?

Resistance  to  the  Initiatives  is  rare.  Occasionally,  however,  there  are  students  who  object,  usually  because  they  believe  the  gay  men  who  live  with  the  virus  are  living  with  the  consequences  of  their  actions,  and  that  this  is  part  of  “God’s  plan.”  In  such  cases,  we  have  explored  a  number  of  options:  

•  We  have  had  private  consultations  with  the  students  to  provide  an  alternative  narrative.  

•  We  have  provided  statements  from  the  USCCB  and  Vatican  on  care  of  homosexual  persons  and  human  dignity.  

•  We  have  provided  Bishops  statements—especially  African  bishops,  for  review.    

•  In  very  rare  cases,  we  have  made  classroom  accommodations  in  order  to  “do  no  harm”  in  the  community.  

STUDENT���RESISTANCE

WHO ARE YOUR COMMUNITY PARTNERS, AND WHAT “SERVICES” DO STUDENTS PROVIDE?

Open  Arms  of  Minnesota  is  an  organization  that  prepares  meals  for  and  delivers  meals  to  people  living  with  HIV/AIDS,  breast  cancer,  ALS,  and  MS  in  the  Twin  Cities  of  Minneapolis  and  St.  Paul,  Minnesota.      University  students  have  prepared  meals  in  the  Open  Arms  kitchen,  delivered  meals  to  clients,  created  food  safety  kits,  conducted  surveys,  planned  business  and  marketing  strategies,  raised  funds,  and  published  research  guides  for  Open  Arms  of  Minnesota  while  learning  about  the  pandemic  in  their  classes  within  the  context  of  their  discipline  of  study.      

WHO ARE YOUR ���COMMUNITY PARTNERS?

Clare  Housing  provides  compassionate  care  to  people  living  with  HIV/AIDS  at  six  homes  in  Minneapolis  and  St.  Paul.  These  residences  provide  varying  levels  of  care  around  the  clock,  including  stabilization  for  those  requiring  medication  management,  assisted  care  for  those  who  are  no  longer  able  to  live  independently,  and  end  of  life  care.  Clare  Housing  also  operates  Clare  Apartments,  a  32-­‐unit  building  with  supportive  services  and  home  care.      Students  visit  and  play  games  with  residents,  assist  caregivers  with  housekeeping  and  meal  preparation,  or  rake  or  shovel.  

WHO ARE YOUR ���COMMUNITY PARTNERS?

Minnesota  AIDS  Project’s  mission  is  to  lead  Minnesota's  fight  to  stop  HIV  through  advocacy,  education  and  service.  Founded  in  1983,  the  Minnesota  AIDS  Project  is  a  statewide,  non-­‐profit  agency  committed  to  enhancing  the  lives  of  people  living  with  HIV,  preventing  infection  through  education  for  those  most  at  risk  for  HIV,  and  advocating  for  the  rights  of  all  affected  by  HIV.      Students  learn  about  current  legislative  efforts  related  to  HIV/AIDS  at  the  state  level,  and  are  provided  tools  to  participate  in  advocacy  work  for  the  common  good  in  relation  to  the  pandemic.  

WHO ARE YOUR ���COMMUNITY PARTNERS?

J.  L.  Zwane  Church  and  Centre  is  a  community  center  in  Guguletu,  a  township  outside  of  Cape  Town,    South  Africa.  The  Center  provides  a  range  of  services  to  its  community  experiencing  HIV/AIDS  prevalence  rates  around  20%.      In  2008,  2010,  and  2011,  students  in  Barbara  Gorski’s  Business  200  courses  raised  a  total  of  $24,000  ($8,000  each  year)  to  distribute  parcels  of  food  to  families  affected  by  HIV/AIDS  in  South  Africa.      St.  Thomas  students  traveled  to  South  Africa  each  of  these  years  with  Dr.  Kimberly  Vrudny  (theology)  to  study  the  effects  of  apartheid  on  public  health.    

DO YOU HAVE���INTERNATIONAL PARTNERS?

J. L. Zwane���COMMUNITY CENTRE

SCALABRINI CENTER’S���LAWRENCE HOUSE

WHY IS HIV SPREADING ESPECIALLY AMONG THE UNDERPRIVILEGED, AND HOW ���DO YOU TEACH THIS STUFF?

SYSTEMS OF JEOPARDY

REALM OF CULTURAL VIOLENCE

SINGLE DEGREE OF JEOPARDY Gender Disadvantage

Sexism: Female.

DOUBLE DEGREE OF JEOPARDY Skin Disadvantage

Ethnocentrism/Racism: female person of color.

TRIPLE DEGREE OF JEOPARDY Orientation Disadvantage

Heterosexism: (female) lesbian person of color.

QUADRUPLE DEGREE OF JEOPARDY Age Disadvantage

Ageism: Elderly (female) lesbian person of color.

PENTUPLE DEGREE OF JEOPARDY Religious Disadvantage

Antisemitism or Antimuslimism (for example): Muslim elderly (female) lesbian person of color.

REALM OF STRUCTURAL VIOLENCE

SEXTUPLE DEGREE OF JEOPARDY Healthcare Disadvantage

Uninsured: Muslim elderly (female) lesbian person of color who is uninsured.

SEPTUPLE DEGREE OF JEOPARDY Physical and Mental Disadvantage

Ableism: Muslim elderly (female) lesbian person of color who is uninsured and physically or mentally disabled.

OCTUPLE DEGREE OF JEOPARDY

Educational Disadvantage Elitism: Muslim elderly (female) lesbian person of color who is

uninsured, physically or mentally disabled, and illiterate/undereducated.

NONUPLE DEGREE OF JEOPARDY Economic Disadvantage / Employment Status

Classism: Muslim elderly (female) lesbian person of color who is uninsured, physically or mentally disabled, illiterate/undereducated, and

poor/unemployed.

DECUPLE DEGREE OF JEOPARDY Citizenship Disadvantage

Xenophobism: Muslim elderly (female) lesbian person of color who is uninsured, physically or mentally disabled, illiterate/undereducated,

poor/unemployed, and an unnaturalized citizen.

REALM OF CULTURAL PRIVILEGE

SINGLE DEGREE OF PRIVILEGE Gender Advantage

Gender: Male.

DOUBLE DEGREE OF PRIVILEGE Skin Advantage

Ethnicity: Caucasian Male.

TRIPLE DEGREE OF PRIVILEGE Orientation Advantage

Orientation: Heterosexual Caucasian male.

QUADRUPLE DEGREE OF PRIVILEGE Age Advantage

Age: Middle-aged heterosexual Caucasian male.

PENTUPLE DEGREE OF PRIVILEGE Religious Advantage Religion: Christian,

middle-aged heterosexual Caucasian male.

REALM OF STRUCTURAL PRIVILEGE

SEXTUPLE DEGREE OF PRIVILEGE Healthcare Advantage

Status: Christian, middle-aged heterosexual Caucasian male who is insured.

SEPTUPLE DEGREE OF PRIVILEGE

Physical and Mental Advantage Ability: Christian, middle-aged heterosexual Caucasian male who is

insured, mentally and physically able-bodied.

OCTUPLE DEGREE OF PRIVILEGE Educational Advantage

Education: Christian, middle-aged heterosexual Caucasian male who is insured, mentally and physically able-bodied, and well educated.

NONUPLE DEGREE OF PRIVILEGE

Economic Advantage / Employment Status Class: Christian, middle-aged heterosexual Caucasian male who is insured, mentally and physically able-bodied, well educated, and

wealthy/well employed.

DECUPLE DEGREE OF PRIVILEGE Citizenship Advantage

Citizenship Status: Christian, middle-aged heterosexual Caucasian male who is insured, mentally and physically able-bodied, well educated,

wealthy/well employed, and a natural born, U.S. citizen.

And so on.

WHAT DO WE MEAN BY ���SYSTEMS OF JEOPARDY?

Systems'of'Jeopardy''Classroom(Exercise(

(©(2012(Kimberly(Vrudny;(all(rights(reserved.(

Appears(in(Kimberly(Vrudny,(“Religion,(Ethics,(and(AIDS,”(in(Paul(Myhre,(ed.,((Religious)and)Ethical)Perspectives)for)the)Twenty9First)Century((Winona:(Anselm(Press,(2012),(112N139.(

((Note% to% instructors:) In)a) classroom,) I) typically)have)everyone) stay) seated.) I) ask) for) two)volunteers)who)both)start)in)the)center)of)the)room.)One)plays)the)part)of)the)white)man)in)his)fifties;)the)other)plays)the)part)of)the)

Somalian)woman.)As) I) read) the)narrative,) each) volunteer) (in) turn,) and)with) the)help)of) students) in) the) class))

decides)whether)to)move)forward)or)backward)after)each)sentence.)All)of)the)students)represent)"the)99%,")and)

all)the)degrees)between)the)white)man)and)the)Somalian)woman.)After)reading)the)narrative,)I)ask)everyone)to)

stand)up,)and)tell)them)they)have)two)seconds)to)race)to)the)wall)closest)to)the)white)man.)On)the)count)of)three,)

they)GO,)and)I)nearly)immediately)yell)STOP!)Typically,)the)ones)by)the)Somalian)woman)haven't)even)tried)to)hit)

the)wall—and)afterwards,)we)unpack)whether) they)were) lazy) or)not—or)what)pressures) convinced) them)not)

even)to)try.))

)

(You(are(a(Muslim(from(Somalia((take(one(step(backward),(who(is(unmarried((take(

one(step(backward)(because(you(identify(now,(deep(into(adulthood(as(a(lesbian((take(one(step(backward),(though(you(cannot(reveal(this(in(your(community.(Despite(your(orientation,(you( have( one( dependent( daughter( (take( one( step( backward)( who( was( born( from( an(arranged( marriage( into( which( you( entered( at( twenty( (take( one( step( forward).( Your(husband(died(in(the(region’s(hostilities((take(one(step(backward).(Due(to(the(unrest(in(your(country,( you( fled( your( country( in( the( early( 1990s( with( your( daughter( who( was( then( a(toddler((take(one(step(backward).(You(were(given(assistance(initially(from(an(organization(that(was(devoted(to(helping(refugees(find(security(in(the(United(States,(the(country(that(has(agreed(to(give(you(temporary(asylum((take(one(step(forward).(You(are(now(in(your(early(forties( (take( one( step( backward).( You( are( beginning( to( struggle( with( hypertension( and(diabetes(related(to(your(diet,(comprised(of(inexpensive(foods(easily(accessible(at(a(corner(gas(station((take(one(step(backward).(You(lost(your(job(as(a(maid(in(a(hotel(over(a(year(ago(when( the( economy( took( a( downturn( (take( one( step( backward).( Despite( your( broken(English,(the(hotel(had(given(you(a(job(without(checking(to(see(your(green(card,(which(had(long(since(expired((take(one(step(backward).(You(struggle(each(day(to(support(yourself,(as(well(as(your(daughter(who(is(now(raising(a(baby(on(her(own((one(step(backward).((

(You( are( a( white( man( in( your( early( fifties( (take( one( step( forward).( You( are(

heterosexual((take(one(step(forward),(married((take(one(step(forward),(and(you(have(two(children( (take( one( step( backward).( You( have( no( disabilities( and( are( in( excellent( health((take( one( step( forward).( You(were( born( and( raised( in( this( country( by( fourthNgeneration(citizens( from( England( (take( one( step( forward)( who( paid( outright( for( your( private(elementary( and( secondary( schooling( (take( one( step( forward),( which( prepared( you( to(attend(Harvard(University( for(both(your(undergraduate( (take(one(step( forward)(and( law(degrees( (take( one( step( forward).( You( work( as( the( C.E.O.( of( a( multinational( corporation((take(one(step(forward).(You(practice(Christianity,(and(you(are(well(respected(in(his(church(and(suburban(communities((take(one(step(forward).(( (

Case Studies:���STRUCTURAL VIOLENCE

PEDOGOGICAL TECHNIQUES AND���STRATEGIES

”���

Direct  violence  is  horrific,  but  its  brutality  usually  gets  our  attention:  we  notice  it,  and  often  respond  to  it.  Structural  violence,  however,  is  almost  always  invisible,  embedded  in  ubiquitous  social  structures,  normalized  by  stable  institutions  and  regular  experience.  Because  they  are  longstanding,  structural  inequities  usually  seem  ordinary,  the  way  things  are  and  always  have  been.    

—Deborah  DuNann  Winter  and  Dana  C.  Leighton    

“���INVISIBILITY OF���STRUCTURAL VIOLENCE

”���

Those  who  believe  that  charity  is  the  answer  to  the  world’s  problems  often  have  a  tendency—sometimes  striking,  sometimes  subtle,  surely  lurking  in  all  of  us—to  regard  those  needing  charity  as  intrinsically  inferior.  .  .  .  The  approach  of  charity  further  presupposes  that  there  will  always  be  those  who  have  and  those  who  have  not.  .  .  .  Paulo  Freire  writes:  ‘In  order  to  have  the  continued  opportunity  to  express  their  “generosity,”  the  oppressors  must  perpetuate  injustice  as  well.  An  unjust  social  order  is  the  permanent  fount  of  this  “generosity,”  which  is  nourished  by  death,  despair  and  poverty.’  Freire’s  conclusion  follows  naturally  enough:  ‘True  generosity  consists  precisely  in  fighting  to  destroy  the  causes  which  nourish  false  charity.’                                                                                                                —Paul  Farmer,  Pathologies  of  Power,  153.  

“���CHARITY AND���PATHOLOGIES OF POWER

WHERE IS THE ���“LEARNING” ���IN THIS KIND OF ���ENGAGEMENT?

My  students  write  three  service-­‐learning  reflection  papers:    1.  Descriptive  Analysis  (early  in  

engagement):  Describe  your  experience  at  Open  Arms.  What  observations  did  you  make?  What  did  you  notice?  

2.  Reflective  Analysis  (just  after  mid-­‐term):  What  forms  of  structural  violence  are  you  seeing  in  our  community?  How  are  you  interwoven  into  these  systems?  

3.  Integrative  Analysis  (near  the  end  of  the  semester):  How  are  the  theological  themes  about  which  we  have  been  reading  interwoven  into  HIV/AIDS  response?  

WHAT ETHICAL PRINCIPLES SHOULD GUIDE ENGAGEMENT IN HIV/AIDS INITIATIVES AND SERVICE-LEARNING?

META-NARRATIVE AND ���SYLLABUS DESIGN

THEO. 472: THEOLOGY AND PUBLIC HEALTH

Spring 2016 Room Assignment

Dr. Kimberly Vrudny Office Hours: —

kjvrudny@stthomas.edu Office: JRC 155 651-962-5337 Mail #: JRC 153

COURSE DESCRIPTION: Catalog description: This course will explore the relationship between theology and the public health professions. “Public health” is a term that refers to the art and science of a society’s efforts to prevent disease and to promote health and human thriving. Topics will include biblical, theological, sociological, epidemiological, and ethical approaches to gender- and economic-based disparities in health care. Special attention will be given to the religious dimension of global responses to crises in public health. Focus of sections will vary depending on the expertise of the faculty. This section: This section will focus on the HIV/AIDS pandemic with thirty hours of experiential, community-based learning, and will consider forms of structural violence that determine who is most vulnerable to an infection and who will be shielded from harm. Biblical, theological, and ethical approaches to HIV/AIDS response will be examined in conversation with current sociological and epidemiological data. Prerequisites: THEO 101 and one 200-level or 300-level THEO course, and PHIL 115.

1.    We  are  not  volunteers.      We  are  University  students.  

 Obviously,  we  are  not  volunteers  when  we  work  in  the  community  through  our  courses  at  the  University  of  St.  Thomas.  Rather,  we  are  University  students,  assigned  to  work  in  the  community  in  order  to  learn  the  content  of  our  courses  in  association  with  an  organization  that  is  responding  to  a  public  health  crisis  that  is  unfolding  in  our  own  day.  

2.    We  are  not  heroes.  We  are  not  saviors.  We  are  University  students  studying  public  health  as  a  “text”  in  the  community.    Often,  we  use  language  signifying  our  desire  to  be  “heroic”  by  engaging  in  a  large-­‐scale  solution  to  a  social  problem.  Some  find  it  just  plain  unsatisfying  to  deliver  a  bag  of  meals  to  a  house  or  two  each  day,  or  to  rake  a  yard.  If  this,  though,  is  our  intent:  to  be  heroic,  or  to  make  ourselves  feel  good  by  doing  this  kind  of  work,  we  need  to  reexamine  what  we  are  doing.  The  assignment  is  not  meant  to  make  us  feel  any  better  than  reading  a  course  textbook.  It  is  meant  to  fuel  learning  in  the  course  in  which  we  are  enrolled.    

3.    We  are  not  voyeurs.  We  are  engaged  and  respectful  observers.    Often,  there  is  an  instinct  to  yearn  for  greater  access  to  the  clients,  and  to  the  deepest  revelations  about  their  lives.  We  need  to  remember  that  that  clients  are  vulnerable  in  many  different  ways  and  we,  as  University  students,  are  ill-­‐equipped  to  respond  meaningfully  to  revelations  of  a  personal  nature.  Open  Arms  has  a  policy  about  NOT  crossing  the  threshold  into  people’s  homes  as  a  means  to  protect  the  client  as  well  as  the  student  precisely  because  we  are  not  qualified  to  counsel,  pastor,  or  otherwise  accompany  the  clients.  It  is  important  to  establish  professional  boundaries  as  we  engage  in  the  community.  

4.    We  are  not  exploiting  the  clients.    Ours  is  a  reciprocally  beneficial  relationship.    Because  of  work  that  has  happened  “behind  the  scenes”  between  the  staff  people  at  Open  Arms  of  Minnesota,  Clare  Housing  and  Minnesota  AIDS  Project,  together  with  faculty  and  staff  at  the  University  of  St.  Thomas,  every  effort  has  been  made  to  ensure  that  the  partnership  between  the  University  and  the  community  is  truly  a  reciprocal  one.  The  engagement  is  to  be  of  mutual  benefit.  We  are  conducting  work  beneficial  to  our  community  partners,  just  as  they  are  serving  the  goals  of  higher  education.  

5.    We  are  not  priests.  We  are  University  students,  and  we  are  not  present  to  cast  judgment,  hear  confession,  or  offer  absolution—but  only  to  understand  our  disciplines  in  relation  to  public  health.    We  are  not  owed  a  confession,  and  we  are  not  ordained  to  grant  or  to  deny  absolution.  If  we  are  differentiating  between  “guilt”  and  “innocence”  in  our  minds  in  relation  to  the  acquisition  of  the  virus,  we  should  ask  ourselves,  “Why  is  such  a  differentiation  important?,”  “For  what  purpose?,”  “How  often  is  confession  necessary?,”  “To  whom  is  confession  owed?,”  “Why  does  this  matter  to  me?,”  “What  do  my  answers  to  these  questions  mean  for  my  engagement  in  this  component  of  my  course?,”  and  “What  is  the  role  of  compassion  in  my  belief  system?”  

6.    We  are  not  outside  of  the  system.  In  fact,  as  college  students  of  whatever  financial  means,  we  are  advantaged  by  the  systems  as  they  stand.      Service-­‐learning  is  bringing  students  “face  to  face”  with  people  impacted  by  a  public  health  issue  in  the  hope  that  we  will  work  to  restructure  systems  for  the  common  good.  Sometimes,  we  avoid  the  deeper  issues  of  this  engagement  by  defending  the  degree  to  which  we  are  scandalized  by  the  social  problems  to  which  we  are  exposed  in  the  course,  without  evaluating  our  own  complicity  and  involvement  in  the  systems,  themselves.  If  conducted  effectively,  the  reflection  component  in  service  learning  should  mitigate  this  risk,  and  ask  us  all  to  consider  our  own  responsibility  in  relation  to  the  pandemic.  

7.    We  are  not  professional  rhetoricians.  But  we  are  University  students  who  recognize  that  language  matters.      Because  the  people  with  whom  we  are  working  constitute  vulnerable  populations,  in  our  journals  and  conversations,  we  will  respect  client  CONFIDENTIALITY.  Avoid  LABELING.  When  writing  and  speaking,  always  put  the  person  first:  “a  child  living  with  HIV”  recognizes  the  child’s  inherent  dignity  more  effectively  than  “an  HIV+  suffering  child.”  The  fact  that  in  our  own  country  as  well  as  in  the  developing  world,  people  of  color  and  women  are  disproportionately  impacted  by  HIV/AIDS,  please  avoid  phrases  about  LUCK,  recognizing  the  role  that  PRIVILEGE  plays  in  infection  rates.    

8.    We  are  not  to  be  hopeless.  We  possess  agency,  and  can  choose  to  respond.  We  can  make  a  difference.    To  be  sure,  the  statistics  in  relation  to  HIV/AIDS  are  overwhelming.  However,  this  service-­‐learning  engagement  invites  participants  to  interface  with  one  client  or  one  resident  at  a  time,  whose  individual  life  and  story  transcends  the  numbers.  To  impact  a  single  life  is  not  an  insignificant  thing.  Moreover,  in  community  with  one  another,  the  common  good  is  impacted  substantially.  As  a  community  united  by  a  common  curriculum  if  not  a  common  objective,  we  can  do  much  more  together  than  any  one  can  do  alone.  If  we  develop  community  engagement  into  our  lives,  the  ripples  spread  even  wider.  

HAS YOUR INVOLVEMENT IN SERVICE-LEARNING LED TO PUBLICATION IN THE SCHOLARSHIP OF TEACHING?

112

IntroductionOn June 5, 1981, the Centers for Disease Con-trol (CDC) published a report about five cases

of a rare strain of pneumonia among previ-ously healthy men in Los Angeles. The CDC assigned a team to investigate the cause of the outbreak.1 Within months, the CDC was aware

PrefaceThe close of the twentieth and the beginning of the twenty-first centuries were marked by perhaps one of the greatest humanitarian tragedies in recorded human history. At the time of this writing, well over 25 million people globally have died from AIDS and more than 33 mil-lion men, women, and children are currently living with an HIV infection. The direct effects of HIV/AIDS on families and communities continue to be felt by millions around the globe, often disproportionately among the poor and marginalized. So why is the next generation learning so little about HIV/AIDS? In this chapter, Kimberly Vrudny provides readers with a foundation for understanding why HIV is concentrated in the poorest regions of the world, as well as religious foundations for responding to HIV/AIDS as an issue of social justice.

Chapter Goals• Provide a scientific overview of HIV/AIDS

in poverty, women, and people of color

HIV/AIDS

Religion, Ethics, and AIDSKIMBERLY VRUDNYUniversity of St. Thomas

5C H A P T E R

1. Centers for Disease Control and Prevention, “Pneumocystic Pneumonia—Los Angeles,” MMWR Weekly, 30, no. 21 ( June 5, 1981): 1–3, http://www.cdc.gov/mmwr/preview/mmwrhtml/june_5.htm.

From Religious and Ethical Perspectives for the Twenty-First Century, Paul O. Myhre, editor (Winona, MN: Anselm Academic 2013.) Copyright © 2013 by Anselm Academic. Used by permission of the publisher.

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Kimberly Vrudny

AIDS, Accountability, and ActivismThe Beauty of Sue Williamson’s Resistance Art

When someone perpetrates an act of rape, it’s about reclaiming a sense of power.

—Kelly Hatfield, People Opposing Women Abuse

In 1973, Adrienne Rich published a collection of poetry called Diving into the Wreck, which includes a poem called “Rape.” The poem explores how the survivor of rape is traumatized again by the male-dominated criminal justice system. An officer’s voyeuristic titillation by her disclo-sure when she gives an account of the crime implicates him, Rich asserts, in something of a gang that continues to perpetrate violence against her:

And you see his blue eyes, the blue eyes of all the familywhom you used to know, grow narrow and glisten,his hand types out the detailsand he wants them allbut the hysteria in your voice pleases him best.1

1. Adrienne Rich, Diving into the Wreck: Poems 1971–1972 (New York: W. W. Norton & Company, 1994).

30 Years / 30 Lives:Documenting a Pandemic

Kimberly Vrudny

20 arts 24:1

Kimberly Vrudny is Associate Professor of Systematic Theology at the University of St. Thomas in St. Paul, Minnesota, and a photographer. 30 Years / 30 Lives is her photographic exhibit that documents the stories of thirty individuals who are living with or affected by HIV and AIDS in the United States, South Africa, Thailand, and Mexico. It was created to mark the thirtieth anniversary of the announcement from the U.S. Centers for Disease Control that the virus was in the human community (1981–2011). This essay is the photographer’s reflection about photographic ethics and challenges posed to ethical standards in the field. Kimberly Vrudny is a member of the Board of Directors of the Society for the Arts in Religious and Theological Studies, and she has written extensively for arts. This project was supported by a grant from the Society for the Arts in Religious and Theological Studies as a part of its Luce Fellowship Program.

An Ethical Gaze?Behind the Scenes with 30 Years / 30 Lives

Kimberly Vrudny

IN THE STUDIO

The color of the little one’s fleece sweater caught my eye. I was fidgeting with something in the car as we drove from house to house in a section of the Cape Flats the people with tongue in cheek call “Barcelo-na,” just outside of Cape Town, South Africa, where the apartheid government dumped people with dark skin. We were delivering food parcels for Open Arms of Minnesota. Earlier we had gotten out of the vehicle to hoist the heavy sacks of sugar, flour, and groceries into the next recipient’s shack. “That section is Holly-wood,” our driver explained as she pointed to another area off in the distance. “But here,” she exclaimed, “welcome to Barcelona!” She spread her arms and bowed before us, collapsing in a fit of laughter. After delivering the food and making small talk with the resident, we headed back to the car. “I wish I had HIV so I could get some food,” I heard someone mutter as we navigated our way between the tightly packed shacks. Back in the car, we drove slowly up the deeply rutted roadway, deeper and deeper into the township. I resisted my desire to shoot photo after photo of the bewildering story I was witnessing as people demon-strated pride of ownership with lace curtains inside tin-roofed shelters, and with cardboard advertise-ments arranged into wallpaper-like patterns on the

walls. But when I saw the red, yellow, and pink coat over orange pants and pink shoes, my camera came re-flexively to my face. I shot the photograph. The woman holding the child on her back turned to face me. She laughed, covering her toothless mouth with the back of her hand, and waved before continuing up the hill. We finished our deliveries and returned to our hotel.

Of course I knew better than to take the pho-tograph. At a conference in Denver in 2006, I had lis-tened, transfixed, to a paper read by theologian Laurie Cassidy. She described Kevin Carter’s 1994 Pulitzer Prize–winning photograph of “a starving Sudanese girl who collapsed on her way to a feeding center while a vulture waited nearby”—an image that has garnered much attention and scrutiny for questions it raises about photographic ethics.1 About Carter’s photo-graph from the Sudan, for example, an article in the St. Petersburg Times (Florida) said, “The man adjust-ing his lens to take just the right frame of her suffer-ing might just as well be a predator, another vulture on the scene.”2 Repeating a question that was posed by critics, Cassidy asked her audience, “Inasmuch as Kevin Carter chose to take the time, minutes that may have been critical at this point when she is near death, to compose an effective picture rather than to

21

An Ethical Gaze? IN THE STUDIO

24:1 arts

1. The photographer and his story have been the subject of songs, films, and novels. The Manic Street Preachers, a Welsh band, recorded a song about him that is on their album Everything Must Go (1996), as did Martin Simpson and Jessica Ruby Simpson for their album Band of Angels. Novelist Mark Danielewski describes the photograph in House of Leaves (2000), as does Masha Hamilton in The Distance Between Us (2004). Alfredo Jaar’s 2008 installation The Sound of Silence at the South London Gallery treats the life of the photograph after Carter’s death. The Death of Kevin Carter: Casualty of the Bang-Bang Club is a 2004 film by Dan Krauss; it was nominated for an Academy Award in 2006. 2. Quoted in Scott MacLeod, “The Life and Death of Kevin Carter,” Time, September 12, 1994, http://www.time.com/time/magazine/article/0,9171,981431,00.html. 3. Laurie M. Cassidy, “Picturing Suffering: The Moral Dilemmas in Gazing at Photographs of Human Anguish,” Horizons 37.2 (September 2010): 209. 4. Ibid. 5. Ibid., 200. 6. Ibid. 7. Ibid. 8. Ibid. 9. Susan Sontag, On Photography (New York: Farrar, Straus and Giroux, 1977), and Regarding the Pain of Others (New York: Farrar, Straus and Giroux, 2003). 10. Mark Reinhardt, Holly Edwards, and Erina Duganne, eds., Beautiful Suffering: Photography and the Traffic in Pain (Chicago: University of Chicago Press, 2007), exhibit placard.

save the child, is he complicit?”3 Cassidy’s paper also critiqued Carter’s image on the basis of the dynamics of power and privilege implicit “in gazing and being gazed upon.”4 When one gazes at photographs of peo-ple who are suffering, one has agency, she explained, whereas the one who is gazed upon “is captured in the frame of the photograph as the object.”5 Moreover, she continued, “Our passive and uncritical gaze upon suf-fering human beings in photographs may re-inscribe the role of viewer as spectator and ‘normalize’ the suffering of the human upon whom we gaze.”6 Ulti-mately, Cassidy expressed her hope for the develop-ment of a critical process of looking, “to make visible the privilege that masks shared human vulnerability with the suffering human being in the photograph.”7 She recognized that “we are all implicated by the pho-to,” if we acknowledge “the power relationships that conditioned her suffering and death.”8

Cassidy’s concerns about an unreflective and uncritical exposure to images of suffering are, of course, shared. Susan Sontag famously raised these questions and others in her books On Photography and Regarding the Pain of Others.9 More recently, scholars have raised disturbing questions about the ethics of documenting human rights disasters photographi-cally. The curators of an exhibit that treats these themes, Beautiful Suffering: Photography and the Traffic in Pain, write, “Every day, we encounter exquisite im-ages of others’ pain. . . . This exhibition offers you, the viewer, an opportunity to consider how we are all implicated in this traffic in pain that is endemic in our culture and manifest in our images.”10 Persua-sively, scholars contributing critical essays to this vol-ume demonstrate how photography often strips the humanity of the people it aspires to document and circumvents the very reaction it aspires to elicit. While affirming the compassionate nature of the viewer

who is moved upon seeing a photograph, these schol-ars argue photographs rarely intervene to bring about social change. Viewers are less and less frequently moved to tears, and even more rarely to action, as the public becomes increasingly desensitized to images of suffering, given their prolific distribution in the pub-lic square. Moreover, the encounter with a powerful

Kimberly Vrudny, “Barcelona,” 2006. Guguletu, Cape Town, South Africa.

BEAUTY’S VINEYARDA Theological Aesthetic of Anguish and Anticipation

Kimberly Vrudny

ARE THERE ISSUES OF LIABILITY THAT NEED TO BE ADDRESSED BEFORE ENGAGING IN THE COMMUNITY?

6/2014

Guidelines for Students Involved in Service-Learning

University of St. Thomas While incidents of concern are rare in service-learning programs, it is still wise to take normal precautions to maximize the chances of a safe and rewarding experience for you as well as those with whom you will be working. The University of St. Thomas cannot anticipate all situations you might encounter while participating in a community-based learning project. In an effort to assist you in being prepared, you may find the following suggestions helpful. We encourage you to do your own inquiry as well to see if anything else is required as you begin your service-learning project. Please understand that this is written for all students involved in community-based learning projects so some suggestions may not apply to you or your situation. Your faculty member and site supervisor will be the best sources of information regarding needs and suggestions for your particular site. Please talk to your supervisor, faculty member, or the Office for Service-Learning if you have any concerns. When finding your own site

• Start early and be patient. Staff at not-for-profit organizations are often stretched in terms of responsibilities and may not be able to return a call or email as quickly as you might like.

Before you leave for your site • Wear appropriate clothing. Dress conservatively. You generally want to blend in with the

community. What is appropriate on campus is often not appropriate when involved in a service-learning project: avoid tight fitting clothes, low-cut tops, low-cut or low-hanging pants, short skirts or clothes with holes in them. Jeans are usually not appropriate either. Wear comfortable, yet appropriate shoes. If you’re unsure about your attire, ask your faculty member and supervisor.

• Bring only essentials; leave jewelry, purses, iPods, extra money, etc. at home • Plan to arrive a few minutes early; if you get lost, run into unexpected traffic, need to stop for

gas, need to clear your car of ice or snow, or have trouble finding a parking spot, you can still arrive on time.

• Honor your commitments, but If you will be late or can’t come, call your site supervisor 24 hours in advance if possible

• Refrain from alcohol or intoxicating substances prior to going to your site

Transportation to your site • Travel to your site with at least one other person • Know the address of your site and where to park. Bring a map and telephone number in

case you get lost. Ask where to enter the building if there are several entrances. • Put valuables in your trunk before you leave, park in a well-lit area, and lock your car • If taking the bus, know what time the bus arrives at your stop so you are not waiting long • Walk confidently in well-lit, busier areas • If you are uncomfortable walking to your car or a bus stop, let your site supervisor (and

faculty member) know and ask if someone can accompany you • If you need to ask for directions, check with local business personnel rather than

individuals on the street

On-site • Know your on-site supervisor and how to reach them in an emergency and who you should

see if they are not available. • Ask your supervisor where to leave personal belongings at your site • You should not be working where you are alone with anyone – particularly minors.

over

7/2014

University of St. Thomas Academic Service-Learning Agreement

Student Site Supervisor Transportation Info Name:

Name: Driver:

Phone:

Phone: Phone:

Faculty Email: Email: Name:

Phone: Address: Bus Info/Other:

I have chosen a course with a service-learning component at the University of St. Thomas. I recognize the unique nature of this course and agree to the following during the remainder of this semester:

1. I will treat all information about others with whom I work in the community as confidential 2. I will be punctual and conscientious in my attendance for my community-based learning project. I will notify my supervisor

(and/or faculty member if appropriate) if I will be late or cannot participate as scheduled 3. I recognize I am a representative of St. Thomas and will conduct myself in a courteous and professional manner at all times 4. I will follow the rules of the organization with which I am working and will ask about any rules I don’t understand 5. I will accept supervision graciously 6. I will notify my site supervisor, faculty member, or the Service-Learning office with any concerns, incidents, or suggestions

regarding my participation in a service-learning activity. 7. I will refrain from the use of alcohol or other intoxicating substances while involved in a service-learning project 8. I will refrain from imposing my religious or political beliefs on those with whom I work or meet through this project 9. I will refrain from taking pictures without permission of my community supervisor and those whom I wish to photograph 10. I will refrain from a personal relationship beyond the scope of my service-learning project with staff or community members

served by the organization with whom I work. In all cases, I will refrain from a dating or sexual relationship with these individuals.

11. I have received and read a copy of the Guidelines for Academic Service-Learning and agree to abide by these guidelines as they pertain to my particular situation.

Signature___________________________________________________________ Date _____________________________________ Emergency Contact Information In the case of an emergency and I require medical care, please contact: Name ______________________________________________________________ Phone(s) __________________________________ Driver Agreement Some projects will involve students driving other students. Drivers can be reimbursed for mileage for documented travel to/from a community site as part of a required academic service-learning project through the Office of Service-Learning & Civic Engagement. If you are willing to serve as a driver (of your own or a University car) please read and sign the following indicating your willingness to abide by these stipulations:

I am knowledgeable of the traffic laws of the state of Minnesota, including the laws prohibiting those under the influence of alcohol or other intoxicating substances from operating a motor vehicle, and I agree to abide by these laws while driving for my service-learning requirement. I agree to drive in a safe manner appropriate for road conditions. If I am part of an accident, I will inform the Office of Service-Learning & Civic Engagement. I also understand that a check of my driving record is required if I use a University car. If driving my own car, I acknowledge that I have both a valid driver’s license and a valid insurance policy in accordance with the laws of the state of Minnesota. and agree to maintain said license and insurance if I serve as a driver. Name_____________________________________________ Drivers License State and Number_______________________________ Signature __________________________________________________________ Date ______________________________________ Additional Information: I have received information (in writing or verbally) on the following topics: ___ Orientation information/expectations of the organization with whom I will work ___ Cultural sensitivity ___ General guidelines for service-learning ___ Other ___ Documenting my time and documenting mileage if I am a driver

SR

Date Submitted: ID Number:

I. Payee Information

Payable to SSN

Address Phone #

Address Fax #

City, State, & Zip Email Address

II. Payment Information (Required)

Business Purpose:

III. Non-travel Expenses

Supplies: Other Payment: Materials:

IV. Reimbursement of Student Expenses

Lodging: Other Costs Incurred: Airfare: (please describe)

Meals:

Ground Transportation: Registration: Total Expenses Incurred:

ATTACH ORIGINAL RECEIPTS. Index Account Activity Location Expe nses Charged Accounts Payable Use Only

$ $

$

$

$

TOTAL $ Comments:

Signature of Requestor: _________________________________________Ext____________ Date: ___________ Budget Responsible Person or Advisor Approval: ______________________________Ext____________ Date: ___________

Student Reimbursement FormAccounts Payable - Mail #AQU 202http://www.stthomas.edu/accountspayable(651) 962-6375 Fax: (651) 962-6110

This form is to be used for student expense reimbursements. Attach original receipts for student expense reimbursements.

Department _______________________ Program __________________________ Requestor _________________________

Department Information:

Mail # __________

(please describe)

Total Payments Incurred:

“ IF YOU HAVE COME HERE TO HELP ME, YOU ARE WASTING YOUR TIME. BUT IF YOU HAVE COME BECAUSE YOUR LIBERATION IS BOUND UP WITH MINE, THEN LET US WORK TOGETHER.” —LILLA WATSON

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