Educators for education-not regurgitation.

Although by now the political climate of America is very forcibly divided, there remains one spark of hope-one area which has been passed down as sacred from generation to generation: the future. The children, it is said, are that future, and it is with them that humanity rests. But are we giving the future the skills it needs to survive?

In a time of information overload, young people are hard pressed to find a single skill set which enables them to navigate not only the political arena, but those which hit closer-to-home, such as healthcare, finances and the ever important education. As many of you well know, student loans are something I rant about rather frequently, the dangers of which remain quite unknown for many people from my parent’s generation. But I digress. The skill set most vital to each upcoming individual, in every generation is one that is in a recession all its own: critical thinking.

As a human being, in a much broader, globalized culture, critical thinking means the ability to objectively analyze and evaluate information (being able to determine fact from crap, essentially).

But Michelle-that sounds like you just criticized your own age group. What are you doing?

Pointing out a concern of mine in regards to the current Secretary of Education, Betsy DeVos. I’ve included a little context, but put the point of focus in bold. In a recent statement at the CPAC (Conservative Political Action Conference), Mrs. DeVos said:

“How many of you are college students? The fight against the education establishment extends to you too. The faculty, from adjunct professors to deans, tell you what to do, what to say, and more ominously, what to think. They say that if you voted for Donald Trump, you’re a threat to the university community. But the real threat is silencing the First Amendment rights of people with whom you disagree.”

Link to the video: C-Span of Mrs. DeVos’ Speech


What is concerning, therefore, is not the fact that Secretary DeVos is of the opinion that the “fight” extends to college students (because she’s right-we’re at the front lines of a fight which extends far beyond education) but that she believes educators are not educating, but force-feeding their opinions to their students. What’s further troubling is her fixation with othering. Her statement is incredibly biased, in the way it undermines anyone who does not support Donald Trump. That in-and-of-itself is refutes her claim of anti-First Amendment work. You do not have to support the person who fills the role of President of the United States in order to be an American, with all of the associated rights. To have someone in an educational leadership position not be entirely educated on the core values of the country is terrifying. And it is for these reasons that colleges (students and educators) MUST be at the front of the fight.

While I am quite capable of passing along my opinion, I thought that perhaps it would be more prudent to provide the thoughtful discourse of a professor. In an email (which I have attained permission to reproduce), Professor Michael Phelan, Linguistics Department at The Ohio State University gave the following statement:

I have been teaching in public schools of various levels [for 14 years]. In all of that time I have never heard comments such as these from someone in a position of educational leadership; I am aghast and astounded.

Education is about two things: Getting you to ask deep, meaningful, interesting questions about yourselves, your neighbors, and the world around you, and training you to answer those questions. Good educators do not let you rest with *any* set of answers. Good educators probe deeper, asking you to consider how you know what you think you know, if there are special cases or more general formulations of your answers, if it is reasonable that other people in other circumstances may find different sets of answers to be more useful. The hallmark of really answering any scientific question is that your answer leads to more good questions, not fewer. Good educators force you to strongly consider the possibility that you might be wrong, and that your teachers might be wrong too. I firmly believe that if you somehow get through four years of university education without having had your deepest beliefs challenged you should ask for your money back.

Good education is not a systematic indoctrination to try to force you to think the way your teachers think. There are systems of thought and custom where that is the case, but education is not one of them. If you believe everything I believe, and your generation believes everything my generation believes, then we as a species have wasted all the years between because we haven’t learned anything new. But if either of us cannot back up our beliefs with rigorous argument and objective evidence, we are only fooling ourselves.

In the coming weeks, we will discuss issues related to language ideology, bilingualism, and the way that attitudes about people affect our attitudes about their language. We will discuss how the way we talk about political issues can strongly influence our beliefs about those issues, and we will use concrete examples including controversial topics like marriage equality, abortion, and physician assisted suicide. I have strong political beliefs, as doubtless many of you do too. We will keep the debate focused around the language used to talk about these issues because language processing is the point of the course, but it is important to know that we can have that debate respectfully, regardless of where we each come from politically.

Secretary DeVos said, “The faculty, from adjunct professors to deans, tell you what to do, what to say, and more ominously, what to think.” I think she got her question words wrong. The faculty and staff at OSU and at any university worth the name don’t teach you what to do, say, or think. We teach you how to do things, how to say things, and more importantly, how to think clearly, deeply, and critically.

It is with this email that I leave you with the following quote.

Education is not the learning of facts, but the training of the mind to think.
Albert Einstein

As always,

You are valid. You have worth. You are irreplaceable. You are enough.


My Statement of Purpose

I said I’d let you all read my law school application’s statement of purpose once I’d sent it out and heard back from the schools. And that is true-mostly. As I write today, I have only heard from half of them, but I’ve got one no and one yes! No matter what, I’m off to law school in the fall. So I am here to provide you with my very own, one of a kind, successful SOP. I modified it for different schools by clarifying the programs and whatnot, but this is the one I got in on.



I’m an individual with opinions, aspirations and flaws, for which I offer no apology. Of the facets of my personality, fandom presents a unique outlet conducive to my lifestyle choices. What began as casual consumption of fictional realms and revolutionary ideas rapidly refocused into philosophical pondering over gender norms and fan theory. I am determined to spend my life as a crossover between Les Misérables, Supernatural and Daredevil.

Our country was set up with the ideals of justice and freedom at the core. I believe that to be true not just for the majorities, but for each of the minorities as well. I helped organize protests against the Dakota Access Pipeline in Columbus, Ohio because I see the actions of that company to be against the values of equality. Sacred and treaty lands are not something that should be impacted just because of business. I also have been quite vocal about justice for rape and sexual assault victims, engaging with others through petitions to government and protests against unjust rulings. Just as Enjolras in Les Misérables, I do not intend to remain silent at the injustices I see, especially when I have the capacity to enact change. I refuse to be silenced, my passion will only be raised.

Building lasting connections with people is not only how the human species has remained a persistent force on our planet, it’s how we find meaning in our work. I have a network of support at The Ohio State University which I find invaluable, who have aided me in narrowing the scope of projects, degrees and law schools to pursue my muses. These connections are vital in my work as a social justice writer, both in my blog, where the focus is on sexual assault survivor advocacy, and on my work through The Mighty, where I contribute writings about mental health and suicide. I started writing about these issues both out of personal experience, but also because of my growing appreciation of Supernatural. The show in and of itself is an extensive metaphor for mental illness, sexual assault and many other harrowing issues under the guise of demons and monsters. I know how important it is to always keep fighting for the greater good, and helping other people along in that journey. Dean Winchester, a main character, was saved from death with the understanding that he had work to do. So too, do I feel strongly convicted about my purpose in life.

Of all of the Marvel superheroes, Daredevil was my favorite male character-well before I knew I wanted to go to law school. Matt Murdock engaged his clients with a dedicated compassion, and not only did he stay dedicated to the need for law and order, the same level of tenacity he showed in his studies before his accident, he continued to maintain after he was blinded. In a proposal I gave to The Ohio State University, I chose to take a stand for victims of sexual assault by educating students about risks, but also by providing gender inclusive actions post-trauma. Instead of furthering the victim-blaming rape culture, I provided a course of action which refocused the blame onto the attackers and sought help for the victims. I will carry this project and it’s ideals with me to law school, where I will continue to work with administrators and educators to ensure a safer future for all people-regardless of demographic.

I take pride in being a well-rounded, open minded millennial member of several minorities. I voted in an election where there were two female candidates for President of the United States of America-something that just a hundred years ago would have been inconceivable. I spend my spare time officiating and planning weddings, amongst which I count the marriage of my brother to my new sister-in-law. I market myself as completely inclusive in thought, offering my services not only to the traditional couples but to anyone who wants to engage in a union with someone they love. I use my title to promote equality and unity, because that is something I believe is going to be an asset in the future of the world. Building on my ministerial duties and privileges, I am attending conferences about how to enter politics-something I had not even considered until I educated myself on the policies I voted for in the general election.

I’m going to use my law degree to become a district attorney. In my research of sexual assault, the numbers are overwhelmingly clear that the two demographics which need attention most are LGBT individuals and Native American women. The path to ending rape culture, for me, means that I graduate from law school with experience in criminal prosecution and social inequality, practice as a prosecuting attorney while I build my rapport with the people in the community and then further my reach as district attorney. In order to do this, I simply have to be myself and continue building on the foundation I laid in undergrad.


So, class of 2020-here I come! And when I cross that stage to pick up my diploma, you can bet I’ve already got plans. Happy weekend everyone!

LGBT+ (SAGA) Representation in Norse Mythology


Hi all! I wrote a term paper (very short-only 5 pages) for my Norse Mythology class, over gender roles and orientation. I focused specifically on a couple instances, but also mainly on intersex/two-spirit representation. I’d loved to have done more with it, but there was a page limit-so it’s all pretty vague. However, I’m going to copy/paste it here because I’d love to spark a conversation. Now, I know, the citation method is vague-we were only allowed to use sources we broke down for the class, so we didn’t need to be ultra specific. Anyway, I thought it might be interesting.

I kept the Scandinavian words, so I thought perhaps a little “translation” would be useful. Some words I used I explain in the paper, so I’ll leave those out.

Njörðr=Njord, Oðin=Odin, Þórr=Thor, jötun=”giants”, Æsir=gods, Vanir=other gods, Skaði=Skadi the “giantess”, Balðr=Baldr/Balder

Gender roles have been prescribed ubiquitously throughout time and space, as a cultural norm. Gender, being the ascribed and associated expectations, previously linked with biological sex, for many cultures remained a bilateral (masculine and feminine) issue. Norse culture is a prime example of this two gender focus, however, within the mythology which predates the Christian conversion, there are also examples of individuals (Njörðr and Loki) who cross the divide and end up somewhere in the middle. These individuals are not necessarily ostracized from their communities, but they are not regarded as favorably either (as opposed to Oðin and Þórr, for example).

Þórr, as an archetypical thunder god (Gylfaginning), displays the masculine qualities of strength, courage and his status as a male in society is reinforced by several choices seen in the mythology. Married to a woman whose name means “kinship” (Hárbarðsljóð), Þórr raises several children and is frequently traveling to contests of strength in the land of the giants (Hárbarðsljóð). When Freyja comes into danger of being taken by the jötun, it is Þórr who is called to save her (Þrymskviða). Although the method used calls into question his masculinity, the actions done to fix the situation-using his hammer to kill the groom (Þrymskviða) remain, on the whole, masculine.

Oðin on the other hand, regularly engages in seiðr, a type of magic reserved for specifically women, and is regarded as a wise, older man (Hárbarðsljóð). When accused of ergi (extreme unmanliness), rather than defending himself, Oðin acknowledges the charges and uses his wit to remove the focus from himself, as shown in Hárbarðsljóð. Oðin is held in high regard wherever he goes, causing havoc and mayhem as he travels to ascertain wisdom (Völuspá). His choices of behavior are, albeit destructive, things which cause his children to claim relationship to him and other people respect the lineage (Þórsdrápa) and use relation to him to gain access to things previously unavailable, such as entry into a house from which he’d previously been banished (Lokasenna).

Njörðr enters Norse mythology as a member of the Vanir, a separate lineage of beings who, post-war, join the Æsir (Skáldskaparmál).Njörðr’s name itself presents the earliest evidence that perhaps he belonged to the select group of individuals who crossed the boundary (liminals) between masculine and feminine-but were not able to escape it. Njörðr seems to have been an individual who, at one point either had a sister or a wife with a similar name (lecture) who was also worshipped-as a mother goddess (Germania). This divided name is seen in Njörðr’s children: Freyja and Freyr as well (Skáldskaparmál). Although there are no records stating the existence of a female version of Njörðr, there is evidence that someone of similar name received cult in a female form (lecture).

Njörðr sustains his role in the mythology as being the hostage in treaty events (Skáldskaparmál). When Skaði, a jötun woman came to avenge her father’s death, she was offered a husband and entertainment (Skáldskaparmál). By visual trickery (having to pick out her intended by looking for his feet), Skaði ended up picking Njörðr (who had nice feet) (Skáldskaparmál). This marriage was not one which mirrored that of Þórr and “Kinship”, but was rather dysfunctional. Half of the year was spent living in Njörðr’s home and the other half was spent living in Skaði’s deceased father’s home (Gylfaginning). This shows the incompatibility and lessened masculinity because this was a patrilocal society (lecture), meaning the married couple would live exclusively with the male half, in his home. Skaði being the mother of Freyja and Freyr is also debatable, as the Vanir were known to practice incestuous relationships (lecture). This further lends the way for a feminine Njörðr.

Njörðr is mentioned one more time in the remains of the mythology. As Loki enters a feast after being thrown out, he insults everyone who takes the time to speak-including Njörðr (Lokasenna). Njörðr is called the “pisspot of giantesses” (Lokasenna). While this act in-and-of itself is not masculine, the interpretation varies as well. Þórr once dams up a giantess who is making a river swell-either by urinating in the river or menstruating in it (Skáldskaparmál). If the giantesses were not urinating so much as menstruating into Njörðr, this would demonstrate something which he cannot do being a man, but also de-masculinizes him by being a receptacle for such.

Loki is often seen as a liminal of gender as well. Loki aids Þórr in saving Freyja, by dressing up as Þórr’s handmaiden (Þrymskviða). As their journey starts out, Loki makes a comment about traveling as women, although he leaves out the subject (giving him a way to remove ergi from Þórr) (lecture). Loki is also clean-shaven, something which would not have happened in that culture at that time, as evidenced by the story of two sons who grew beards when their father could not and were accused of smearing their faces with feces (lecture).

Loki too was married, although his marriage seemed to have been much more functional than Njörðr’s. Loki’s wife, Sigyn, had children by him and was beside him each time he was tied up with a poisonous snake over top of him (Gylfaginning). What is important to mention about Loki, however, is not that his marriage was functional, but that he was capable of birthing children as well-and did so. Loki turned into a mare and became the mother of Sleipnir, the eight-legged horse of Oðin (Hyndluljóð). This pregnancy comes up again when Loki insults the other beings, as Oðin claims Loki spent eight winters milking cows under the earth (Lokasenna). Since milking cows was considered women’s work by that culture, this further illustrates the crossover from masculine to feminine behavior.

Throughout the insults of Loki, those which were returned to him were accusations of ergi (unrivaled unmanliness). It is Oðin that mentions milking cows (Lokasenna) but Njörðr also speaks up, and so does Þórr (Lokasenna). This does not stop Loki from continuing his insults, but forces him to direct his words to the sins of the others, such as Þórr hiding in a glove from a giant (Lokasenna). The names used to refer to Loki by others include “womanish god”, “unmanly one” and names which are directly linked to his children, such as “wolf’s father” (Lokasenna). This is in sharp contrast with Þórr, who self-refers by his kinship ties (Hárbarðsljóð) and is not thought of an unmanly in the slightest.

In the marriage arrangement of Skaði and Njörðr, Loki is part of the arrangement. Skaði, in exchange for blood vengeance, is promised a husband (making her part of the Æsir potentially) and entertainment (Skáldskaparmál). Although Njörðr supplies the husband aspect, it is up to Loki to fill in the rest. Loki ties his testicles to the beard of a nanny goat and they have a tug-of-war until Loki falls over (Skáldskaparmál). This story is important when the goat is examined. A nanny goat is a female goat, but it possesses two very male traits: a beard and horns (lecture). The act of tying a very male part of his anatomy to a male part of a female goat’s anatomy is representative of Loki’s identity. Although male by biology, Loki makes behavioral choices which are not always indicative of his masculinity, up to and including becoming pregnant.

Members of Norse culture would have heard these tales before the conversion, and perhaps even after Snorri recorded them. As a euhemeristic version of a pagan religion, the core group of individuals (Þórr, Oðin, Freyja and the like) were linked to Troy (Gylfaginning) as being the key figures, the ancestral line which led to the Norse peoples and therefore represented the ideal gender roles: men being strong, witty, fit for battle and women being mothers, dealing with cows and marriageable. Although flawed, members of this core group (the Æsir) could “toe the line” between gender roles without suffering socially. Members of outside groups, such as the Vanir-like Njörðr or the jötun-like Loki, were looked at differently from the get go.

Members of the outside groups like the Vanir and the jötun were not seen as equal in the hierarchy of gods, unless they married one of the Æsir. This hierarchy extended further to rank the individuals by how closely they fit the socially acceptable gender roles. Individuals like Njörðr and Loki crossed the boundary in ways which were necessary and beneficial to the entire group and were therefore allowed to do so, but were not able to reach their hierarchical potential-even with blood-brother status.

The usefulness of liminals like Njörðr came down to protecting the “purity” of the Æsir. Njörðr took the place of Balðr in the marriage of Skaði, a jötun. This marriage allowed for the Æsir to avoid bloodshed, but also did not allow a pureblood jötun individual to reach a rank equal to a member of the Æsir. Njörðr also played the role of hostage, a way to get the Æsir-Vanir war to end. His transfer from Vanir to Æsir allowed him to move up in rank from his people, but never allowed him to fully integrate into Æsir status. Loki proved useful in situations which required diplomacy and wit. When Freyja was demanded as a bride (and thereby an attack on the hierarchy) it was Loki who came up with a solution-one which relied on his unmanliness. Loki’s horse-child Sleipnir became the greatest horse, which then belonged to Oðin, increasing the prestige of the Æsir.

While Loki and Njörðr were not specifically described as being gender fluid, intersex (formerly hermaphrodite) or two-spirit, there is evidence to suggest that their behavior was not only an aversion to the gender roles of the time, but useful. Their usefulness was dependent on them being able to use ascribed feminine traits (crossdressing, hairless face, marriageability, and children) to influence masculine behaviors.

****This is what I live for-it’s what I love doing. Seriously. Looking at mythologies and picking out the bits of it which apply to today, which explain how people thought. I could have written so much more about this. Because there is nothing in this great wide world that makes me more intrigued than spirituality and the occult and mythologies. This is my very favorite thing to discuss. Honestly. I can’t stress enough how much I love this.

And as a side note, if anyone is interested, I can absolutely post more things like this, including but not limited to other papers/essays I’ve written. I can also post the “actual” bibliography for this, if anyone would like it as well!