What a society counts as moral or immoral is subject to the particular zeitgeist—the spirit of the times. “At the time of the slave trade, for example, most people who were slave owners thought it was moral. Even a few blacks, once they were freed, had slaves,” explains Sharon Welch, Professor of Religious Studies. As a social ethicist, Welch researches not just the way individuals make moral choices, but how a whole society begins to decide “what counts as moral.” To that effect, all of her projects coalesce around such issues of social morality.
Dr. Hearne has recently become interested in the innovative growth of Native animation, which focuses on getting Native stories and languages to new generations.
With her background interest in women’s health, it was no surprise to find Carver collaborating with Elaine Lawless, MU Professor of English. After adapting some of the survivor stories for performance, in 2003 they formed the Troubling Violence Performance Project “to create a venue for people to communicate about intimate partner violence.” While they began performing stories from Lawless’ book, the stories soon emerged from elsewhere: “People starting coming up to us after the performances and asking if they could give us their stories,” many of which were then incorporated into subsequent performances. “If one out of every four women likely to suffer some kind of intimate partner abuse, then we need to really speak out. We don’t think we’re going to come in and perform and all violence is going to end. We just know that if people don’t talk about it…it’s going to be swept under the carpet.”
“One of the most dangerous stories that as Euro-Americans we tell ourselves is that we can defeat evil,” Welch explains. “Whether we think we defeat it through violence, or persuasion, or coercion, the notion of defeating evil is often the cause of some of the greatest evil.” This becomes most obvious in the case of war, “where in order to defeat the enemy we become the enemy. In order to stand up to torture, we ourselves become torturers. To protect the rule of law, we give up the rule of law.” Welch contends that “a great deal of evil is done by people who are just doing their jobs, being efficient, following orders.” The Holocaust is a painful example of this syndrome. Welch seeks a way for our culture to break through this moral disengagement, observing: “It’s really easy to see someone else doing it, but much harder to see it when we are the ones doing it. How do we begin to see through the rhetoric that justifies evil—the euphemistic language, the demonizing, and the dehumanizing that goes on?”