Today's Presentation: Hocus Pocus

 

Excited for Maya and Kyle to go over this Disney classic today!

Today's Presentation: The Witches of Eastwick

 

So excited to see the Olivia's bring this blast from the past to life today!

Wayward Puritans: A Study in the Sociology of Deviance

 Notes from Kai Erikson, Wayward Puritans: A Study in the Sociology of Deviance

 (New York: John Wiley & Sons, 1966)

-- accepts general theories of Emile Durkheim and George Herbert Mead that deviance is necessary to society, that deviance performs necessary social functions.  According to Durkheim, crime and other forms of deviance are "an integral part of all healthy societies"

-- crime/deviance "may actually perform a needed service to society by drawing people together in a common posture of anger and indignation.  The deviant individual violates rules of conduct which the rest of the community holds in high respect; and when these people come together to express their outrage over the offenses and to bear witness against the offender, they develop a tighter bond of solidarity"

--"the deviant act, then, creates a sense of mutuality among the people of a community by supplying a focus for group feeling . . . deviance makes people more alert to the interests they share in common and draws attention to those values which constitute the collective conscience of the community"

--"deviance refers to conduct which the people of a group consider so dangerous or embarrassing or irritating that they bring special sanctions to bear against the persons who exhibit it."  deviance is culturally specific and is defined by the group

Much madness is divinest sense

To a discerning eye,

Much sense, the starkest madness.

'Tis the majority

In this, as all, prevail:

Assent, and you are sane;

Demur, you're straightway dangerous

And handled with a chain.

(Emily Dickinson)

--"it is by no means evident that all acts considered deviant in society are in fact (or even in principle) harmful to group life"

--as a special place, a community is set apart by its occupation of group space--both geographical and cultural.  Communities, then, have geographical and cultural boundaries.

Communities exist by maintaining their boundaries, thus keeping intact a shared identity.

"A human community can be said to maintain boundaries, then, in a sense that its members tend to confine themselves to a particular radius of activity and to regard any conduct which drifts outside that radius as somehow inappropriate or immoral."

--"the only material found in a society for marking boundaries is the behavior of its members--or rather, the networks of interaction which link these members together in regular social relations."

--"the deviant is a person whose activities have moved outside the margins of the group, and when the community calls him [or her] to account for that vagrancy, it is making a statement about the nature and placement of its boundaries."

--"members of a community inform one another about the placement of their boundaries by participating in the confrontations which occur when persons who venture out to the edges of the group are met by policing agents whose special business is to guard the cultural integrity of the community."

--"deviant forms of behavior, by marking the outer edges of group life, give the inner structure its special character and thus supply the framework within which the people of a group develop an orderly sense of their own cultural identity."

societies, then, do not seek to obliterate or erase deviant behavior, but to contain it.  deviants are assigned a role and are required to maintain this role.  Trials, as an elaborate and formal ritual, are necessary in the public assigning of deviant roles.  Deviants are not really expected to change.

--"the deviant and his [her] more conventional counterpart live in much the same world of symbol and meaning, sharing a similar set of interests in the universe around them.  The thief and his [her] victim share a common respect for the value of property; the heretic and the inquisitor speak much the same language and are keyed to the same religious mysteries"

--"the deviant and the conformist, then, are creatures, of the same culture, inventions of the same imagination"

--"if deviation and conformity are so alike, it is not surprising that deviant behavior should seem to appear in a community at exactly those points where it is most feared.  Men [and women] who fear witches soon find themselves surrounded by them; men who become jealous of private property soon encounter eager thieves.  And if it is not always easy to know whether fear creates the deviance or deviance the fear"

Self and Other

The Other is an individual who is perceived by the group as not belonging, as being different in some fundamental way. ... Perceived as lacking essential characteristics possessed by the group, the Other is almost always seen as a lesser or inferior being and is treated accordingly

The binary of self and other is perhaps one of the most basic theories of human consciousness and identity, claiming, in short, that the existence of an other, a not-self, allows the possibility or recognition of a self. In other words: I see you. I do not control your body or hear your thoughts. You are separate.

Othering a natural human reaction – but how we respond to that anxiety is social. When societies experience big and rapid change, a frequent response is for people to narrowly define who qualifies as a full member of society – a process I call “Othering”

In philosophy, the terms the Other and the Constitutive Other identify the other human being, in their differences from the Self, as being a cumulative, constituting factor in the self-image of a person; as acknowledgement of being real; hence, the Other is dissimilar to and the opposite of the Self, of Us, and of the Same. 

The term Othering describes the reductive action of labelling and defining another person as being different and inferior, as someone who belongs to the socially subordinate category of the Other. The practice of Othering excludes persons who do not fit the norm of the inner social group, which is a greater version of the Self; likewise, in human geography, the practice of othering persons means to exclude and displace them from the social group to the margins of society, where mainstream social norms do not apply to them, for being the Other. 

Mikhail Bakhtin and Concepts of the Dialogical Self and the Other [Self and Other in Constant Dialogue]

I am conscious of myself and become myself only while revealing myself for another, through another, and with the help of another.  The most important acts constituting self-consciousness are determined by a relationship toward another consciousness . . . . The very being of man (both internal and external) is the deepest communion.  To be means to communicate . . . .  A person has no internal sovereign territory, he is wholly and always on the boundary: looking inside himself, he looks into the eyes of another or with the eyes of another . . . . I cannot manage without another, I cannot become myself without another; I find myself in another by finding another in myself.

“I” can realize itself only on the basis of “we.”

Meaning, then, in its most significant form as Truth, is created in dialogue, on the borders where two consciousnesses meet.  It is realized at the intersections of the self and the other.

In dialogism, the very capacity to have a consciousness is based on otherness.

Otherness takes many forms. The Other may be someone who is of...

• a different race (White vs. non-White),
• a different nationality (Anglo Saxon vs. Italian),
• a different religion (Protestant vs. Catholic or Christian vs. Jew),
• a different social class (aristocrat vs. serf),
• a different political ideology (capitalism vs. communism),
• a different sexual orientation (heterosexual vs. homosexual),
• a different origin (native born vs. immigrant).

The Other is not necessarily a numerical minority. In a country defeated by an imperial power, the far more numerous natives become the Other, for example, the British rule in India where Indians outnumbered the British 4,000 to 1. Similarly, women are defined and judged by men, the dominant group, in relationship to themselves, so that they become the Other. Hence Aristotle says: "The female is a female by virtue of a certain lack of qualities; we should regard the female nature as afflicted with a natural defectiveness."

The group which is defining the Other may be an entire society, a social class or a community within a society, a family, or even a high school clique or a neighborhood gang.

The Other and the Outsider

The outsider frequently overlaps with the Other, but they are not identical. The outsider has the possibility of being accepted by and incorporated into the group; offspring are very likely to be accepted into the group. The Other, however, is perceived as different in kind, as lacking in some essential trait or traits that the group has; offspring will inherit the same deficient nature and be the Other also. Therefore the Other and the offspring of the Other may be doomed forever to remain separate, never to become part of the group--in other words, to be the Other forever.

This Week's Presentation: Kiki's Delivery Service

Excited to see Samantha and Annemarie present Kiki's Delivery Service tomorrow.

Plymouth Plantation

From William Bradford's Of Plymouth Plantation: (setting: Mayflower voyage) And I may not omite hear a spetiall worke of Gods providence. Ther was a proud and very profane yonge man, one of the sea-men, of a lustie, able body, which made him the more haughty; he would allways be contemning the poor people [Pilgrim passengers] in their sicknes, and cursing them dayly with greevous execrations, and did not let to tell them, that he hoped to help to cast halfe of them over board before they came to their jurneys end, and to make merry with what they had; and if he were by any gently reproved, he would curse and swear most bitterly. But it pleased God before they came halfe seas over, to smite this yong man with a greevous disease, of which he dyded in a desperate maner, and so was him selfe the first that was throwne overboard. Thus his curses light on his own head; and it was an astonishmente to all his fellows, for they noted it to be the just hand of God upon him. ********************** From The Journal of John Winthrop: (setting: at a meeting house in Cambridge, Massachusetts Bay Colony, August 15, 1648, during a sermon) It fell out, about the midst of his sermon (Reverend Allen), there came a snake into the seat, where many of the elders sate behind the preacher. It came in at the door where people stood thick upon the stairs. Divers of the elders shifted from it, but Mr. Thompson, one of the elders of Braintree, (a man of much faith), trode the head of it, and so held it with his foot and staff . . . until it was killed. This being so remarkable, and nothing falling out but by divine providence, it is out of doubt, the Lord discovered somewhat of his mind in it. The serpent is the devil; the synod, the representative of the churches of Christ in New England. The devil had formerly and lately attempted their disturbance and dissolution; but their faith in the seed of the woman overcame him and crushed his head.

Syllabus & Important Dates

 Spellbound: Witches, Witchcraft, and Witch Hunts

Spring Semester 2021

And now we have with Horror seen the Discovery of such Witchcraft!  An Army of Devils is horribly broke in . . . and the Houses of Good People there are filled with the doleful Shrieks of their Children and Servants, Tormented by Invisible Hands, with Tortures altogether preternatural.  --From Wonders of the Invisible World, Cotton Mather, 1693

This colloquium will explore the cultural phenomena of witches, witchcraft, and witch- hunts with a special focus what happened in Salem in 1692.  References to witch hunts are now commonplace cultural references, and this colloquium will examine how such references evolved from actual historical events and their printed histories.  Belief in witchcraft and magic was widespread for centuries and in many ways supplemented standard religious beliefs.  Moreover, belief in witchcraft is widespread today.  Wicca, also known as Pagan Witchcraft, is a fast-growing belief system that has countless followers worldwide, and Salem, Massachusetts, now known as the Home of Halloween, has annual witch celebrations and parades.  Far from being hunted down and eradicated, witches and witchcraft are now mainstream and marketable.  And tragically, in certain parts of the world, suspected witches are still being hunted down and murdered.

Reading both primary and secondary sources, this colloquium will discuss historical beliefs in witchcraft and, as a specific case study, closely consider the infamous—yet still baffling—events in Salem where nineteen people were executed, another tortured to death, and more than a dozen died in prison.  Since 1692 countless writers have offered interpretations, yet there is still no single explanation to understand why, in a matter of months, several hundred people were accused of witchcraft in such a small, confined geographic area.  

Witchcraft is also a commercially successful subject in numerous popular media, such as Young Adult fiction, television, and film, and this colloquium will also study how such media depicts witches for market consumption, reviewing well-known depictions from The Wizard of Oz to Bewitched and to Harry Potter. 

Course Outcomes:

--a general familiarity with the historical development of belief systems in witches, witchcraft, and witch-hunts, particularly as the phenomena and events took place in Europe from the fifteenth to seventeenth centuries and was then transferred to seventeenth-century Massachusetts.

--a general familiarity with the historical events that took place in the village of Salem in 1692, particularly in regard to gender issues and social hierarchy.

-- a general familiarity with selected primary and secondary texts discussing witches, witchcraft, and witch-hunts with special focus on the Salem events and various interpretations of these events.

--a general familiarity with depictions of witches, witchcraft, and witch hunts in art and popular media from the eighteenth century to the present, particularly in film and television.

--a general understanding of how literature and media impact society and the individual.

--an ability to use writing to gain and express an understanding of discipline-specific content.

Course Outline:

Thursday, January 21

Introduction to course outcomes and requirements

Clips from The Wizard of Oz

Brief passages Wonders of the Invisible World (1692) concerning Martha Carrier’s trial for witchcraft, handout

Thursday, January 28

“Witches on Screen,” 253-280, handout

“An Anthropological Perspective on the Witchcraze,” James Brain, handout

Clips from Bewitched

Thursday, February 4

The Salem Witch Hunt, 1-31, 42-43

From American Witches, 105-119, handout

Clips from The Witches of Eastwick

Thursday, February 11

The Salem Witch Hunt, A Captivating History, 1-54

Witchcraft: A Short Introduction, 1-12

Clips from The Witches

Thursday, February 18

The Salem Witch Hunt, A Captivating History, 55-101

Witchcraft: A Short Introduction, 13-26

Clips from Hocus-Pocus

Thursday, February 25

The Salem Witch Hunt, 45-47, 49-61

Witchcraft: A Short Introduction, 27-44

Clips from The Crucible

Thursday, March 4

The Salem Witch Hunt, 67-94

Witchcraft: A Short Introduction, 45-60

Clips from The Craft

Thursday, March 11

Spring Refresh

Thursday, March 18

The Salem Witch Hunt, 94-117

Witchcraft: A Short Introduction, 61-77

Clips from Practical Magic

Thursday, March 25

The Devil in the Shape of a Woman, “Handmaidens of the Devil,” 117-152, handout

Witchcraft: A Short Introduction, 78-94

Clips from Harry Potter and the Sorcerer’s Stone  

Thursday, April 1

The Devil in the Shape of a Woman, “Handmaidens of the Lord,” 153-181, handout

Witchcraft: A Short Introduction, 95-110

Clips from Bewitched   

Thursday, April 8

“The Witch Trials,” Rita Voltmer, Oxford, 97- 133, handout

Witchcraft: A Short Introduction, 111-123

Clips from The Witch   

Thursday, April 15

From A Storm of Witchcraft, “Witch City,” 256-286, handout

Clips from The Love Witch

Thursday, April 22

Witchcraft Today, class research

Clips from The Little Witch

Thursday, April 29

Final Student Presentations

Primary Texts (available in the bookstore and elsewhere)

Witchcraft: A Short Introduction, Malcolm Gaskill, 2010

The Salem Witch Hunt, Richard Godbeer, 2018

The Salem Witch Hunts, A Captivating History, 2019

Additional Readings will be Taken from the Following Texts:

Wonders of the Invisible World, Cotton Mather 1693

The Devil in the Shape of a Woman, Carol Karlsen, 1987

A Storm of Witchcraft, Emerson Baker, 2015

The Oxford Illustrated History of Witchcraft and Magic, Owen Davies, ed, 2017

Clips will be Taken from Various Films and Television Shows (TBA)

Course Requirements:

1) Attendance and Participation.  You are required to take an active part in the colloquium and to contribute to its success.  In nearly every class there will be some sort of in-class activity (brief writing assignments, group work, assigned discussions), and anyone absent will not receive credit for these activities.  Missing more than three classes during the term will result in failure.

2) Familiarity with the Texts.  A reading knowledge of the assigned texts is essential and expected.  Please read.  I will expect a familiarity with the assigned readings for every class.  About 50-60 pages will be assigned for each class.

3) Journals.  Throughout the semester you are required to keep an online journal (a blog) and post a minimum of ten entries—five before Spring Refresh, and five after Spring Refresh.  In these entries you are asked to comment specifically on your learning experiences—particularly in this course about what you’ve read, but also in all of your learning experiences (both inside and outside of classrooms).  In response to our assigned readings and class discussions, please describe what you found interesting, useful, and/or relevant in your learning experiences. You are also welcome to comment on what you did not find to be interesting, useful, and/or relevant.  What you write is up to you, but I ask is that you reflect on your learning experiences and assess the value of these experiences in terms of your own life.  

There are now multiple sites online that will help you create a blog.  The one I recommend is Blogger.Com, since it is by far the easiest to use: 

http://www.blogger.com  

WordPress is another good site.  Both Blogger and WordPress are free.

3) Popular Media Preview Assignment.  Throughout the semester we will view parts of a number of films and TV shows depicting witches, and for each film or show a team of 2 students will preview, introduce, present, and discuss the depictions in terms of our course’s subjects and themes.    Each team will preview its film or show in advance, choose up to 20 minutes of clips, and then prepare brief introductions for each of the sequences they’ve chosen. The primary focus of their introductions and discussions should demonstrate how witches and witchcraft were dramatized for popular audiences and as well how these depictions compare to the historical representations in our primary texts.  Teams may also offer critical assessments on their film’s overall quality, acting performances, cinematic techniques, and special effects.  Instead of rotten tomatoes, our class will award broomsticks.  Each team will present twice.

4) Final Essay.  You are required to write a final 5-page personal essay discussing what you learned about witches and witch-hunts, and especially the Salem events of 1692, in light of your readings and class discussions throughout the semester.  Specific areas and topics are open, but you are required examine what you have learned about witches and Salem, your reaction to what you’ve learned, and your reaction to current  contemporary beliefs, practices, and references concerning witchcraft.

5) Final Presentation.  For the final course assignment, teams of 2 students will be required to create and present a brief video (8 minutes max) that offers a concluding reflection of the team’s thoughts, observations, and experiences throughout the semester.  There is no specific format or formula, but teams are asked to reflect on what they experienced as learners that was interesting, memorable, and relevant.  Teams may reflect on what they liked or disliked, what they were fascinated with or disgusted by, or particularly what they think were the most relevant things they learned.  These videos should be engaging and creative.  Ultimately, each team must create a video responding to one overall question: What are you going to take away from this course?

6) Never Use the Non-Word “Very.”  For the rest of the semester, at least in our class, this use of this unnecessary four-letter non-word is forbidden.  This non-word is used far too frequently, and people who use it excessively tend to demonstrate a lack of vocabular.  

Final Exercise During Exam Week.  All TCU instructors are required to meet their students during exam week.  Rather than a comprehensive course exam, you will be asked to respond to a series of questions to assess the quality of your performance throughout the semester.  

Grading Scale:

Attendance/participation 10%

Journals         30%

Film Previews 30%

Final Essay 15%

Final Presentation 15%

Please Note: TCU Online will be used for archiving course documents and for grading, but our central course blog will used for online discussions.

Dan Williams, PhD

Director, TCU Press, Honors Professor of Humanities

Library 1238 and TCU Press (3000 Sandage)

817-257-5907 office; 817-239-1376 cell

Virtual Office Hours, Friday 11 AM till noon, other hours by appointment

d.e.williams@tcu.edu

Netiquette: Communication Courtesy Code

All members of the class are expected to follow rules of common courtesy in all email messages, discussions, and chats. If I deem any of them to be inappropriate or offensive, I will forward the message to the Chair of the department and appropriate action will be taken, not excluding expulsion from the course. The same rules apply online as they do in person. Be respectful of other students. Foul discourse will not be tolerated. Please take a moment and read the basic information about netiquette. (http://www.albion.com/netiquette/).

Participating in the virtual realm, including social media sites and shared-access sites sometimes used for educational collaborations, should be done with honor and integrity. This site provides guidance on personal media accounts and sites (https://tinyurl.com/PersonalMedia). 

Academic Misconduct

Academic Misconduct (Sec. 3.4 from the TCU Code of Student Conduct): Any act that violates the academic integrity of the institution is considered academic misconduct. The procedures used to resolve suspected acts of academic misconduct are available in the offices of Academic Deans and the Office of Campus Life and are listed in detail in the Undergraduate Catalog. Specific examples include, but are not limited to: 

• Cheating: Copying from another student’s test paper, laboratory report, other report, or computer files and listings; using, during any academic exercise, material and/or devices not authorized by the person in charge of the test; collaborating with or seeking aid from another student during a test or laboratory without permission; knowingly using, buying, selling, stealing, transporting, or soliciting in its entirety or in part, the contents of a test or other assignment unauthorized for release; substituting for another student or permitting another student to substitute for oneself. 

• Plagiarism: The appropriation, theft, purchase or obtaining by any means another’s work, and the unacknowledged submission or incorporation of that work as one’s own offered for credit. Appropriation includes the quoting or paraphrasing of another’s work without giving credit therefore. 

• Collusion: The unauthorized collaboration with another in preparing work offered for credit.

• Abuse of resource materials: Mutilating, destroying, concealing, or stealing such material.

• Computer misuse: Unauthorized or illegal use of computer software or hardware through the TCU Computer Center or through any programs, terminals, or freestanding computers owned, leased or operated by TCU or any of its academic units for the purpose of affecting the academic standing of a student.

• Fabrication and falsification: Unauthorized alteration or invention of any information or citation in an academic exercise. Falsification involves altering information for use in any academic exercise. Fabrication involves inventing or counterfeiting information for use in any academic exercise.

• Multiple submission: The submission by the same individual of substantial portions of the same academic work (including oral reports) for credit more than once in the same or another class without authorization.

• Complicity in academic misconduct: Helping another to commit an act of academic misconduct.

• Bearing false witness: Knowingly and falsely accusing another student of academic misconduct.

Support for TCU Students

Campus Offices

• Brown-Lupton Health Center (817-257-7863)

• Campus Life (817-257-7926, Sadler Hall 2006)

• Center for Academic Services (817-257-7486, Sadler Hall 1022)

• Center for Digital Expression (CDeX) (817-257-7350, Scharbauer 2003)

• Mary Couts Burnett Library (817-257-7117) 

• Office of Religious & Spiritual Life (817-257-7830, Jarvis Hall 1st floor)

• Student Development Services (817-257-7855, BLUU 2003)

• TCU Center for Writing (817-257-7221, Reed Hall 419)

• Transfer Student Center (817-257-7855, BLUU 2003)

• Veterans Services (817-257-5557, Jarvis Hall 219)

Anti-Discrimination and Title IX Information

Statement on TCU’s Discrimination Policy 

TCU prohibits discrimination and harassment based on age, race, color, religion, sex, sexual orientation, gender, gender identity, gender expression, national origin, ethnic origin, disability, predisposing genetic information, covered veteran status, and any other basis protected by law, except as permitted by law. TCU also prohibits unlawful sexual and gender-based harassment and violence, sexual assault, incest, statutory rape, sexual exploitation, intimate partner violence, bullying, stalking, and retaliation. We understand that discrimination, harassment, and sexual violence can undermine students’ academic success and we encourage students who have experienced any of these issues to talk to someone about their experience, so they can get the support they need. 

• Review TCU’s Policy on Prohibited Discrimination, Harassment and Related Conduct or to file a complaint: https://titleix.tcu.edu/title-ix/.

• Learn about the Campus Community Response Team and Report a Bias Incident: https://titleix.tcu.edu/campus-community-response-team/ 

Statement on Title IX at TCU

As an instructor, one of my responsibilities is to help create a safe learning environment on our campus. It is my goal that you feel able to share information related to your life experiences in classroom discussions, in your written work, and in our one-on-one meetings. I will seek to keep any information your share private to the greatest extent possible. However, I have a mandatory reporting responsibility under TCU policy and federal law and I am required to share any information I receive regarding sexual harassment, discrimination, and related conduct with TCU’s Title IX Coordinator. Students can receive confidential support and academic advocacy by contacting TCU’s Confidential Advocate in the Campus Advocacy, Resources & Education office at (817) 257-5225 or the Counseling & Mental Health Center at https://counseling.tcu.edu/ or by calling (817) 257-7863. Alleged violations can be reported to the Title IX Office at https://titleix.tcu.edu/student-toolkit/ or by calling (817) 257-8228. Should you wish to make a confidential report, the Title IX Office will seek to maintain your privacy to the greatest extent possible, but cannot guarantee confidentiality. Reports to law enforcement can be made to the Fort Worth Police Department at 911 for an emergency and (817) 335-4222 for non-emergency or TCU Police at (817) 257-7777.

Obligations to Report Conduct Raising Title IX or VAWA Issues

Mandatory Reporters: All TCU employees, except Confidential Resources, are considered Mandatory Reporters for purposes of their obligations to report, to the Coordinator, conduct that raises Title IX and/or VAWA (Violence Against Women Act) issues. 

Mandatory Reporters are required to immediately report to the Coordinator information about conduct that raises Title IX and/or VAWA issues, including any reports, complaints or allegations of sexual harassment, discrimination and those forms of prohibited conduct that relate to nonconsensual sexual intercourse or contact, sexual exploitation, intimate partner violence, stalking and retaliation involving any member of the TCU community, except as otherwise provided within the Policy on Prohibited Discrimination, Harassment and Related Conduct.

Mandatory Reporters may receive this information in a number of ways. For example, a complainant may report the information directly to a Mandatory Reporter, a witness or third-party may provide information to a Mandatory Reporter, or a Mandatory Reporter may personally witness such conduct. A Mandatory Reporter’s obligation to report such information to the Coordinator does not depend on how he/she received the information. Mandatory Reporters must provide all known information about conduct that raises Title IX or VAWA issues to the Coordinator, including the identities of the parties, the date, time and location, and any other details. Failure of a Mandatory Reporters to provide such information to the Coordinator in a timely manner may subject the employee to appropriate discipline, including removal from a position or termination of employment.

Mandatory Reporters cannot promise to refrain from forwarding the information to the Coordinator if it raises Title IX or VAWA issues or withhold information about such conduct from the Coordinator. Mandatory Reporters may provide support and assistance to a complainant, witness, or respondent, but they should not conduct any investigation or notify the respondent unless requested to do so by the Coordinator.

Mandatory Reporters are not required to report information disclosed (1) at public awareness events (e.g., “Take Back the Night,” candlelight vigils, protests, “survivor speak-outs,” or other public forums in which students may disclose such information (collectively, public awareness events); or (2) during an individual’s participation as a subject in an Institutional Review Board approved human subjects research protocol (IRB Research). TCU may provide information about Title IX rights and available resources and support at public awareness events, however, and Institutional Review Boards may, in appropriate cases, require researchers to provide such information to all subjects of IRB Research.

911 for an emergency and (817) 335-4222 for non-emergency or TCU Police at (817) 257-7777.

Statement of Disability Services at TCU

Disabilities Statement: Texas Christian University complies with the Americans with Disabilities Act and Section 504 of the Rehabilitation Act of 1973 regarding students with disabilities. Eligible students seeking accommodations should contact the Coordinator of Student Disabilities Services in the Center for Academic Services located in Sadler Hall, room 1010 or http://www.acs.tcu.edu/disability_services.asp. Accommodations are not retroactive, therefore, students should contact the Coordinator as soon as possible in the term for which they are seeking accommodations. 

Further information can be obtained from the Center for Academic Services, TCU Box 297710, Fort Worth, TX 76129, or at (817) 257-6567.

Adequate time must be allowed to arrange accommodations and accommodations are not retroactive; therefore, students should contact the Coordinator as soon as possible in the academic term for which they are seeking accommodations. Each eligible student is responsible for presenting relevant, verifiable, professional documentation and/or assessment reports to the Coordinator. Guidelines for documentation may be found at http://www.acs.tcu.edu/disability_documentation.asp.

Students with emergency medical information or needing special arrangements in case a building must be evacuated should discuss this information with their instructor/professor as soon as possible.