I Ain't Got No Money...

MSU YDS Public Statement Regarding Proposed Tuition Increase and the Failure of Our Student Government to Oppose this Increase 3/31/09

If you go onto MSU’s website and search for the word “inclusion,” it will not take long to locate President Simon’s “Statement on Core Values”. This document lays out the fundamental values that guide our “civil engagement with one another and with the society we serve;” one of these values is “inclusiveness.” According to the “Statement on Core Values,”

“Our commitment to inclusion means we embrace opportunities for all. It means that we ensure individuals who come from ordinary backgrounds but who possess extraordinary talents, passion, and determination can find the path to success. It means building a vibrant, intellectual community that offers and respects a broad range of ideas and perspectives. We embrace a full spectrum of experiences, viewpoints and intellectual approaches because it enriches the conversation and benefits everyone, even as it challenges us to grow and think differently.”

The problem with this statement is that there is a contradiction between the image being put forward by the university and the actions of the Board of Trustees and ASMSU with regards to our tuition.

As we all know, we are currently in the midst of an economic crisis that is regularly being called the “worst since the Great Depression.” This crisis has hit Michigan especially hard with an unemployment rate of 12% in February 2009 a staggering 4.6% increase over the previous year (http://www.milmi.org/), a foreclosure rate that rose by 10% in just a month from January to February (http://www.publicbroadcasting.net/michigan), and the worst state economy in the nation. At the same time, U.S. News and World Report ran an article on March 27 pointing out that B.A.’s are quickly becoming the new high school diploma. And yet, in the middle of this economic maelstrom, our Board of Trustees is proposing a 9% tuition hike!

This tuition hike works to directly contradict MSU’s claim to be a university that supports and encourages diversity and inclusion. As education at MSU becomes increasingly unaffordable for working class and poor students, the university will become an increasingly elitist institution, available only to the rich and privileged of society. In addition this will be harmful to those attending the university as they are increasingly denied the opportunity of interacting with those who’s experiences and background are different from their own. And, those students who are able to claw their way through college will quickly be subjected to a renewed form of indentured servitude as they are forced to contribute 8% of their monthly income to repaying student debts. Finally, in light of the increasing need for college degrees to get decent jobs, the university is condemning poor and working class people to a potentially perpetual state of joblessness. The proposed tuition hike is exploitative, classist and racist.

Rather than relying on students to supply for its budget needs, the University ought to reevaluate its spending habits and ask who is benefiting from these actions. In 2008, our university completed construction of the $15.5 million Skandalaris football center, and construction is currently being continued on the $90 million dollar Secchia Center, a new MSU medical school located in Grand Rapids Michigan.

In her “Statement on Core Values,” President Simon also states that “great universities, like great companies, are rooted in fundamental values that define their contributions to society and that endure regardless of who is at the helm.” In light of these vanity projects and the proposed tuition hike, one must stop and wonder where MSU’s values lay, and whether it is not truly a company exploiting its students in the name of profit. An article posted on Inside Higher Ed.com in 2008 stated that Merit Based aid still makes up about 70% of college aid, despite the fact that such aid, by failing to take into account disparities in U.S. lower education, often goes to “those who could still otherwise afford a college education.” Once again, one is left to wonder why the university does not divert some of those funds to providing more need based scholarships if it is truly committed to promoting diversity.

The MSU Young Democratic Socialists would like to encourage our student government to engage in independent thought and fight for the rights of its constituency, the students, rather than simply towing the line of the Board of Trustees. After all, as I was told once by a friend, “what is the point of a government if it does not work for its people?”

Allison Voglesong, MSU YDS Chairperson

Ryan Wyeth, MSU YDS Director of Communications and Public Relations

Why I don't want to "save" Africa

Mistaking Africa: Problem Defined

On a recent trip to South Africa, I experienced some of the misunderstanding that Curtis Keim explains in his book, Mistaking Africa: Curiosities and Inventions of the American Mind. As I was giving a walking tour of Zonkizizwe, South Africa (the township I had been living in for three months working at a children’s center) to a visiting group of Michigan State University students, several girls began to take pictures of children standing by the side of the road. The children were obviously poor, and were watching, bewilderedly, as a group of strange abemulungu (white people) passed. I had to ask them not to do that, because it was disrespectful to the children. They didn’t understand why it was rude, because they were simply capturing how “cute” they were. They didn’t realize that they were treating like these children like animals in the zoo, viewing them as “exotic,” or different enough to capture on film. I though to myself, would these girls have taken pictures of random children in the United States? Why were these children, despite their impoverished condition, any different? This theme of Americans depicting African people as “others” is the primary concern of Keim. Throughout the book he presents several stereotypes and misconceptions ‘we,’ the West tend to have about the African continent and its people. Africa appears in the public eye quite frequently, Keim argues, though it might not show up in the news it “shows up in advertising, movies, amusement parks, cartoons, and many other corners of our society” (Keim 3). Usually, through these interpretations, Africa is seen as distant, exotic, filled with famine, disease, civil war, cannibals, and primitive people, cultures, and languages. Africa is portrayed as backward and needing help from outside countries to deal with the great many ills of society and the economy. African people are often portrayed as ignorant and child like, depending on aid and gifts from these outside countries in order to survive. These images are caused by leftover and current racism, a history of Western exploitation of Africa, and through the self-definition of Western culture and identity. One way in which Americans in general misunderstand the interaction with Africa is through the savior complex of “We Should Help Them,” described more fully in chapter 6 of the text.

Should We Help Them?

After showing his class a video about a village named Wassetake in northern Senegal, Keim was approached by several of his students who wanted to help the people living there. They saw the everyday life of the people living there to be a struggle to survive, while Keim saw strong people dealing learning to handle tough situations in their lives. While he recognized that the students wanted to help purely out of good will, Keim questions the notion of “helping” African countries all together. He asks the reader to keep three questions in mind in this situation: Do they really need our help? What is wrong with life as they live it? What kind of help would be truly useful to them? (83).

For the last 150 years, Keim says, Americans and Europeans have made it a tradition to “help” the continent of Africa. In fact, much of the colonization done by the West was justified by using this excuse. Colonialism was considered the “white man’s burden” to take care of Africa, not exploit it. Missionaries were also sent to African countries to “spread the good news,” while the Cold War attempted to save Africa from communism. The West frequently comes into Africa during time of war to help refugees, or during times of famine. More recently, ‘we’ assist in “developing” African countries by reforming their governments, regulating their economies, and influencing the lives of the people living there in other ways (Keim 83-4). Keim argues that there are five different ways in which this “assistance” to Africa has been administered by the West: authoritarianism, through the market economy, gift giving, conversion, and participation (84). He also critiques each mode of assistance, attempting to analyze its effectiveness in truly helping Africa and its people.

Authoritarianism – the “Top Down” Plan

Authoritarianism, according to Keim, came in the form of the new African leaders that took power when African countries began to achieve their independence in the 1950s and 60s. These new leaders, with their western educations, took power and implemented “top-down” policies that greatly affected their countries. They believed that the poor were unable to make rational, informed decisions about the economy, so they took steps to invest in their countries by borrowing money from other to invest in education, health care, roads, and state run factories (85). By the 1970s, many of these countries were deeply in debt and could not afford to pay back the money they had borrowed. Here enters the second form of “aid” to Africa—loans made to boost market economies.

The Market Economy and Help

In order to stop the economic decline of African countries in the 1980s, two large financial agencies called the World Bank and the International Monetary Fund (IMF) created new plans to help develop African countries—with a price. Countries would now have to abandon their goals of industrialization and turn instead to the production of raw materials. In order to receive money, countries had to agree to certain structural adjustment plans (SAP) that would “reduce the government’s rode and shift economic growth into private hands” (Keim 87). These programs created significant changes in the way the countries ran. Taxes and tariffs were lowered, education and health care budgets were cut, many government owned businesses had to be sold, currencies were devalued, and urban food subsidies cut (Keim 87). How the SAPs have affected Africa is still under much controversy today. Some SAPs have seemed to produce economic growth and income equity, others have not. Some have proved to disrupt the social and economic aspects of countries by taking away jobs from people, raising inflation to the point where local currencies were destroyed, or education and health care systems completely gutted. Either way, the question becomes: were the goals of the SAPs to help the African people, or to help the West, as the west “reaps the rewards of African raw materials, investments, and interest on bad loans, while Africans struggle to survive” (87).

Conversion—Cultural Relativism Gone Wrong

Another way in which the West has attempted to aid Africa is through the sharing of thoughts, ideas, and rituals (or in the opinion of some, the forcing of these ideas). The main idea behind such exchanges is that African countries are inferior and their goal should be to become more like the West. This can be done through religion, education, and commercial advertising among other mediums (Keim 89). Conversion can be harmful to Africans because often times it influences them to step away from traditional cultures, villages, and countries. The educated people then leave Africa to work in Europe or America as a part of what is known as the “brain drain” (Keim 90). Though Keim believes there is nothing wrong with two different cultures coming in contact with one another, he does believe the interaction between the two should be constructive and that a sort of cultural harmony should be reached. One culture should not take priority over the other, and people should never be made to feel that their culture is inferior. When this happens, people are more likely to become dependent on the culture that claims to dominate.

Gift Giving, or Creating Dependents?

Gift giving can happen in the form of individual donors, or through foreign aid. Critics of such aid point to the fact that it is often given in amounts too large, too little, in ways too useless, or too inefficient. Many aid attempts in the past have failed miserably, creating a wide variety of social problems. It has helped widen the gender gap between men and women in African societies, benefitted urban elites at the expense of the poorer villagers, and has taken away pride, work, and initiative from local people. Keim goes on to say that gift giving, if not properly moderated, can “foster dependence, weaken local initiative, and empower people who do not care about all members of the community. It can advance ideas and tastes that are not good for Africa. It can promote superior-inferior relationships between the West and Africa” (92). Creating such relationships goes against the meaningful ways in which human being and cultures can most constructively learn from one another.

Participatory Help—the “Bottom Up” Plan

Help through participation assumes that no country needs to do something for another country, but that both countries work together to “identify problems and needs, mobilize resources, and assume responsibility themselves to plan, manage, control, and assess the individuals and collective actions they decide upon” (Keim 94). This kind of interaction also assumes that local people are educated, have resources, self-confidence, organization, and self-discipline—not rely on gifts or other people’s skills to get the job done. In these situations, if outside money, knowledge, or equipment is provided, they come in small, appropriate amounts (Keim 94). Such partnership makes it possible to help people of African countries without turning to large lending agencies such as the IMF or the World Bank.

Military Assistance

Though military help does not offer help to African countries such as the more direct form of aid previously mentioned, it greatly represents the way in which Americans and other Westerners view Africa. These forms of help have come in the form of military presence in Africa, much of which has been oppressive rather than liberating. Two examples of this are the United State’s military advice and aid during the time of the Cold War, and the newly created AFRICOM military operation—with a headquarters that is to be permanently based somewhere in Africa (Keim 95-6). Military help is often justified by the United States as being a way to promote African security from such ills as “communism,” or the influence of countries like China. When threats like these arise, US military presence in Africa goes up. It is still in question whether or not this kind of help is truly being administered for African security, or to help the United States secure their economic interests African countries.

Rethinking Our Notion of Help

In this chapter Keim makes it quite clear that there are indeed problems on the continent of Africa, and that it is perfectly ok to “want to help them [African people]” develop their countries, but that it must be done in such a way that preserves the humanity of those helping, and those being helped. Throwing large amounts money at the problem isn’t going to fix anything. It can create dependence on aid, and leave room for individuals to make a profit off of resources that were supposed to go to the greater good. Other forms of assistance can often be exploitative, or suggest that certain aspects of different African cultures are inferior. Assistance can be helpful and beneficial to both sides, if done correctly. If we are to help countries develop, we should keep this in mind, along with a few other suggestions from Keim. He reminds us that all cultures, including our own, have room for development. Development does include economic growth and material comfort, but personal wealth should not be a primary goal—equal resources should be guaranteed for all in order to live a happy, healthy life. Development should help empower communities and ordinary people to organize for themselves. This means that the ideas about what is to be done in the community should come from those living there, along with the primary energy and resources.

What must be remembered however, above all things, are that all parties involved are indeed human, and should be treated as such. African people are not so different from Americans, though cultures, customs, languages, and histories may vary. No human being is so low as to require the assistance of someone who thinks they are better than everyone else. The same goes for countries. I think back to my days in Zonkizizwe, watching the children get treated like pets, and sometimes babies because they were “different” or “poor.” I know I could have easily been born into any one of their situations. Because of that, and the simple fact that I have respect for all of humanity, I refrained from any treatment that would have made them seem like the “other” from myself. If more people could think that way, I am confident that more plans to help aid African countries would succeed.

Works Cited
Keim, Curtis. Mistaking Africa: Curiosities and Inventions of the American Mind. Boulder: Westview Press, 2009.

Bobby Seale Speaks at Michigan State University!

January 15, 2009. 5pm.

I look around me-- the auditorium in the Kellogg Center on MSU's campus is packed-- it’s standing room only. Around the room I see students, professors, deans of colleges, members of the community, the old and the young, all gathered together to hear Mr. Bobby Seale’s keynote speech titled “The State of Black Politics in the 21st Century.” Even the aisle ways are crowded with people, standing sitting, doing whatever they have to do to catch a glimpse of the legend before them. People who would normally never be in the same room with one another come together, waiting in anticipation to hear a legend speak before them.

Bobby Seale walks across the stage and stands tall behind the podium. Though his khaki pants, striped blue sweater and black baseball cap make Bobby Seale look pretty laid back, but the man is anything but. At age 74, Mr. Seale is still a firecracker, or as some have said: “He don’t play.” What more could one hope for former Co-founder and Chairman of the Black Panther Party for Self Defense? As a sign of my appreciation for all the great things that this man did and stood for (and continues to do and stand for) I eagerly fulfilled his every wish, demand, and answered his every question. Whether it be to get the man some coffee or more ice for his water, to move the plastic tree away from the podium so “people can see [him], not some ugly shrubbery”, or explain the purpose of the Kellogg Center—I was happy to do it all.

Mr. Seale begins his speech with some background information from his early life and about the beginnings of the Black Panther Party for Self Defense. The most touching parts were when he talks about how he met Huey P. Newton and their academic adventures railing their professors for subscribing to racist ideologies while teaching the history of Black people. Newton, he said, was so smart he often dumbfounded his professors, who were unable to justify their actions. He was able to recall and recount facts and laws in painstaking detail. This skill proved handy when the Black Panthers were dealing with insolent people “in authority” such as corrupt police officers that were harassing people in Black neighborhoods.

Mr. Seale also spoke more on the ideology of the Panthers. He rejected the myth that the Panthers were the antithesis to the Civil Rights movement lead by Martin Luther King, Jr. They operated under not a doctrinaire form of socialism, but one that changed and flexed with the times. The BPP advocated for SELF DEFENSE rather than unprovoked violence, and for the ballot over the bullet. However, said Mr. Seale, “…if you take away our right to the ballot, then you force us to use the bullet because if you are taking away our lives.”

After some foreground, Mr. Seale then got into the bread and butter of his keynote speech. The state of Black politics in the United States, he said, is the state of politics itself! This goes along with my thinking about the Black Liberation Struggle (see “Why the ‘White’ Girl Joined the Black Struggle” blog post), that the Black struggle has been one for true peace and parity, unburdened by race, class, gender, sexuality, physical ability, etc. It is the struggle for true democracy. There needs to be a new movement he said, and this time it needs to involve the whole world.

Mr. Seale also offered some practical advice as to how this needs to be done. When participating in activism for social justice, you can’t completely “drop out of the system”, he said. You have work against the wrongs of the system, while still maintaining your own autonomy within the system. There also needs to be more community organizing, more community effort in organizing against injustice. This was the ideology fueling the Black Panthers. They were constantly in motion, bringing people together as a community in order to meet the needs of the people. So in addition to more community organizing, there is a need for more participatory democracies in communities. This mean having real people’s community control—such as control over the police, not “police review boards.” He asked the younger folks in the room to start thinking of other ways that more ways in which the community can take more control of what goes on.

Overall, Mr. Seale’s speech was great. He touched on a lot of salient points, including one that is close to my heart—the need for more community building and organizing. The atmosphere made it all the more inspiring. I really loved seeing the diverse group of people gathered together to hear him speak, to see and appreciate a piece of Black history in the flesh. After almost two years of organizing for the event—fundraising, asking for more funds, booking, advertising, going back and forth with agents, and planning his itinerary down to the very minute, Mr. Seale’s time with us at Michigan State was over as quickly as it had begun. It was a lot of work, but it was worth it.

Much love and thanks goes out to Jennifer White and Allie Carter for their relentless efforts to get Mr. Seale here and keep him happy. Also, much credit goes out to all the other members of the MSU Young Democratic Socialists and the W.E.B. Du Bois Society for their contributions to this event. Without your help, it would not have been possible!

Help us promote this event!!

The Language of Oppression: the degradation of Black languge in the USA and South Africa

I know about structural racism …. Racial oppression through entrenched systems in society through various public bodies, laws, corporations, the prison system, universities...you name it. But when the idea of racial oppression through use of language was introduced to me, I was suddenly taken aback. I had never though about it before-- was there such a thing as a linguistic hierarchy? After making some connections in my mind, I came to conclude that this is so. For the sake of making this blog entry brief, I will say that English is at the top of this hierarchy. I come to this conclusion because it seems like everywhere you go, you can find some sort of evidence that English is spoken there.

In a world where global politics are becoming more important than ever, how will people continue to communicate with one another? Will people continue to place an emphasis on learning to speak English as a common language, or will they attempt to broaden their horizons and learn to speak the language of others?

Some more things to ponder:

Have you ever stopped to think about the words you are using, or the way you are speaking in order to express yourself? How does your language or diction differ from that of other surrounding you? Do you think you speak "better" English than others?

Picture this scenario. It’s a stereotypical one at best, but it speaks to my point. An African-American child grows up in the ghetto where she learns to speak a form of colloquial English known to some as "Ebonics," or in more technical terms, Black Vernacular English. She grows up in a community where this is the dominant form of languages spoken. She doesn't think anything is wrong with the way she talks, it's just how she grew up. However, the outside world of "proper English speakers" would tend to disagree. The way she speaks is unacceptable and crude. She is accused of sounding ignorant and stupid because of the way she speaks and misses out on many opportunities in life such as being considered for job, housing, etc. How is this fair? Why isn't it OK for her to express herself in a way that feels comfortable for her? Why must she conform to certain standards of language in order to be taken seriously?

Geneva Smitherman, a university distinguished professor at Michigan State University, explores such oppressive parallels between the Black speech communities in both the United States of America (USA) and the Republic of South Africa (RSA). Though the culture, history, demography, legal structure, and other important elements of both countries have significant differences, there is a basis for comparing the Black politics in both countries as it relates to language (316).

Both the RSA and USA are attempting to adopt policies centered around the creation of the English language as an official and premier language of the country. In the RSA this would be a policy of “English Plus,” and in the USA “English Only” (316). This presents fundamental problems for all linguistic minorities, including those who speak African or Pidgin Languages in the RSA or Black Vernacular English (Ebonics) in the USA (317).

According to Smitherman, such impositions can be though of as modern day “internal colonialism” in both countries, similar to the extermination of Native Americans from the USA, the introduction of the Trans-Atlantic slave trade to the global market, and the conquest of South Africa by the Netherlands and later Great Britain (317-18). Such internal colonialism is not just a polarization between and oppressor nation and a colonized people but an entrenched system of “racial capitalism” where Europeans are socially constructed as the “superior” race with superior qualities and characteristics (318). In order to do this, the Europeans created elaborate systems of law, education, politics, customs, and cultural belief sets to support the economic exploitation of the indigenous peoples (318). One can see how the European claim of superior language could greatly affect each one of these systems.

Linguistic colonialism in both the RSA and USA negatively affects the Black populations. The colonizers’ languages, English and Afrikaans in the RSA and English in the USA are considered to be much more prestigious than African languages or Ebonics. Such imposition of language makes it impossible for Africans and African Americans to experience life and learning, as they are forced to use a language that makes it impossible to properly reflect the real life of Black communities (320). Though Blacks share this major similarity, they do experiences some differences as well in their experience.

Africans brought to the USA as slaves were almost completely stripped of their native languages while Africans were allowed to keep their languages in the RSA. However, the British policy in the RSA regulated other African languages in the RSA as having a lower status by considering them “dialects” instead of “languages” (321). Africans who learned to speak English were given rewards by the British in form of allowing them to become part of a class of Black elite with special economic and social privileges.
On the other hand, African Americans developed a form of pidgin English in order to communicate with their masters as well as other Blacks who were brought to the USA as slaves. Their masters often mixed slaves who spoke different languages and came from different parts of West Africa together, and they developed their own forms of communication as a survival mechanism (322-3).

Presently in both the USA and RSA the legacy of internal colonialism continues to connect to Black language politics and pose barriers to moving toward a linguistic democracy. Blacks who speak primarily Ebonics or an African English are scrutinized for not speaking “good” English and award social and economic benefits such as jobs and mobility to those who can speak English properly (340). Language is being used to divide the Black community into groups competing with one another for material and social wealth, making it that much more impossible for Black people across the globe to stand in solidarity against the capitalist systems that continue to oppress them. At the end of the article Smitherman pushes for the Black community to unite and pressure the dominate white elite toward linguistic democratization (341).

One thing is for certain—these languages with their variations, history, and cultural influence aren’t going away any time soon. Both sides need to develop a way to make room for the diversity of people within them and the way in which they express themselves. If some happy medium can't be reached, future generations of Black people will be both physically and psychologically damaged by the internal colonialism of language heiarchy and its practices.

Another thing that certain-- respect should be given to all people, regardless of what words they choose to use. All language is sacred; it brings dreams and ideas to life, sharing the thoughts, feelings, and emotions of humans to the rest of the world.

Works Cited:

Smitherman, Geneva. “Language and Democracy in the USA and the RSA.” Ed. Roseanne Dueñas González and Ildikó Melis. Language Ideologies: Critical Perspectives on the Official English Movement. Lawrence Elbaum Associates, 2001. 316-344.

Make Love Not CO2

Valentine's Day is fast approaching, so why not hold back on a few chocolates and donate $2 to Student Environmental Action Coalition! Or, if you're REALLY awesome, sign up for a monthly donation of 2 dollars – only $24 for the whole year!

All you have to do is go to the following link and fill out the form – it seriously takes five minutes!
https://secure.groundspring.org/dn/index.php?aid=697

My goal is to raise at least $400 for Student Environmental Action Coalition by next Wednesday!!! I'm on SEAC's National Council and our goal this year is to really ramp up our grassroots fundraising so we can be as sustainable and independent as possible.

Your donation will go to support a growing coalition of student environmental organizations that are most notably involved in fighting Mountain Top Removal in Appalachia, oil infrastructure expansion in Detroit and a whole host of local campaigns throughout the North East, Appalachia and the Midwest.

Here's a link to our blog so you can get a little bit of an idea of what's been going on recently: http://www.seac.org/blog

Please send me a message and/or leave a comment on this event page once you've made a donation and let me know how much you donated so I can keep track! I'll send out status reports to let y'all know if I'm on track to meet my goal!

Call for Papers

SCOUT BANANA, in conjunction with Michigan State University's African Studies Center and Office of International Development, invites you to submit a manuscript to Articulate: Undergraduate Research Applied to International Development.

Articulate is an undergraduate journal that publishes academic papers and writings (research papers, field work, interviews, etc.) on issues in international development, focusing primarily on African studies and health care issues. Our journal focuses on relationships between development, health care, and the African continent. Articulate is a forum for students to contribute to, as well as make, the debates in international development. Undergraduate students remain a vital, untapped force that can bring new ideas, perspectives, and concepts into the development dialogue. Our goal is to spark, share, and spread knowledge to create innovative change now.

Articulate is peer-reviewed by fellow undergraduate students and an appointed editorial board. Publication is based on relevance, quality, and originality. We ask for submissions that are 10-15 pages long and formatted in the Chicago Manual of Style with 200-word abstracts. In addition, we ask that the author's name, major, college, and university appear on a separate cover sheet, with no reference to the author within the manuscript.

Potential topics, include, but are not limited to:
The effectiveness of foreign aid, microfinance, and social enterprise in Africa
Intersections of gender, religion, ethnicity, and sexuality in African development
Ethics and development in African countries
Historical analyses and case studies of health care programs in Africa
Politics of water and medicine in Africa
The role of African youth in development programs and projects
Effects of conflict and forced migration on health care and development

In addition, Articulate is also seeking brief reflective essays on young peoples' experiences in Africa. Ideally, these pieces are 2-3 single-spaced pages and can take a variety of creative forms. These essays should explore how development work is from the perspective of a young person from the Global North, entering the Global South. Is it how you thought it would be? What did you enjoy and hate about it? What do you wish you'd known when you were just 'studying' as opposed to working in Africa on health-related issues? Other themes may be considered with consultation from the Editor-in-Chief.

Papers will be accepted until March 15th, 2009 with an intended publication date during Spring 2009. For submissions, please contact the Editor-in-Chief at articulate@scoutbanana.org. For more information on SCOUT BANANA, check out www.scoutbanana.org.

Not an undergraduate student? Paper too long? Still want to get your ideas published as a volunteer or researcher in the field? Inquire at: banana@scoutbanana.org.

Are you an undergraduate looking to be a larger part of SCOUT BANANA? Can you peer review articles extremely well and motivate others to do the same? Apply for the Editor-in-Chief position, contact: alex.h@scoutbanana.org