In Defense of Tradition: If we are to preserve our practices, we must put them into context

There is no question that our traditions must be respected. They are often the number one reason why many of us, myself included, chose Trinity College. Yet, our traditions do not engage nearly the number of people that I think they should. It saddens me to see dinner laid out for High Table only to be cleared away, untouched. I wish we had a larger audience at The LIT every Wednesday. I would love to see as many first-years come to Initiations Week as the number who participate in Frosh Week.

I believe that making our traditions more equitable is the best way to preserve them. An equitable tradition is an inclusive and accessible one, which opens up participation to people who had been previously excluded from them. In much the same way as the tradition, principles, and sanctity of marriage have been expanded to include same-sex couples, the tradition and spirit of Deports can be preserved by including students of all gender identities and expressions. After all, the more participants involved in Deports, the more fun it is.

Updating traditions is also a highly practical measure. To update a tradition is not an oxymoronic action. Rather, the tradition evolves into a form that reflects the condition of the time in which it takes place. Therefore, it is more likely that the tradition will withstand the test of time. The further we advance and the more our traditions stay the same, the harder it becomes to justify them. We must continue to review our traditions and make sure they are operational in the ever-changing present.

Then there is the argument that updating traditions is the right thing to do. By the “right thing”, I mean the most compassionate course of action. Although the least popular argument by far, I know exactly why. I understand that it is difficult and uncomfortable to be told that you, through no fault or merit of your own, have an advantage over others. Please, allow me to explain.

Equity is the principle that will guide us to equality. Founded on the rationale that people are not treated as equals, equity in action would mean adjusting the level of assistance and provisions that people receive according to their current social standing. One of my favourite illustrations of equity depicts three people of different heights looking over a fence to see a sporting event. Equity would give the shortest person the most elevation aids, and the tallest person the fewest, so that they would all have an equal view of the game.

However, it is not that simple. One’s social status is not determined by one sole factor; it is a mixture of intersecting aspects of gender, sexuality, sex, age, race, ability, size, literacy level, first language, education, intelligence, geographical situation, citizenship status, class, and religion. Depending on where you fall under each of these categories, the resulting combination goes a long way in explaining your social status. Specifically, these parts of your identity influence the way in which others treat and perceive you, the type of state-sanctioned benefits and punishments you can receive, the number of times you see people like you represented in mainstream media, and a wealth of other things that affect your day-to-day life.

For instance, I often forget that I have an immense class advantage and that I come from a nation whose economy was fuelled by - and continues to profit from - exploitation, nationalism, imperialism, and colonialism.

At first, I didn’t understand how the concept of privilege worked. I felt upset, offended almost. After all, I have my own problems and I’m oppressed in other ways: I’m non-heterosexual, Chinese, and female. Besides, it’s not like I personally caused colonialism or chose to become part of a family with a stable income. I don’t have control over either of those things. But I do know that my personal problems aren’t caused by colonialism or poverty. I can have issues of my own, without denying that I reap the benefits of being from the UK and its foundation of oppression.

It is possible to have a type of advantage due to long-term institutionalised oppression of others without having all of the advantages. In other words, I can access the benefits that arise from being British and reasonably well-off, while being subject to the disadvantages of being of Asian origin, non-heterosexual, and female.

Ergo, there is a compelling case for the idea that we are mandated by social responsibility to end oppression in structures that perpetuate it. The people who are oppressed in society had no more choice in the matter than any of us did in belonging to our respective social groups. In many ways, I am pleased to see the discourse at this college changing. It is no longer about whether these problems exist, it is about how to solve them.

If we commit to updating and revising our traditions, not only are we acting compassionately, but we are also contributing to the much larger fight against oppression worldwide. At the very least, the developments and progress for which I — and many others — advocate, will afford our peers the minimum respect that they deserve; at best, they will enhance the Trinity experience and preserve our traditions for years to come.

Iris Robin is a third-year student, member of the Trinity College Equity Committee, and Treasurer of both Students for Gender Equity and Rainbow Trinity. The views expressed in this article do not necessarily represent those of these organisations.

pull quotes:

“To update a tradition is not an oxymoronic action. Rather, the tradition evolves into a form that reflects the condition of the time in which it takes place. “

“I can access the benefits that arise from being British and reasonably well-off, while being subject to the disadvantages of being of Asian origin, non-heterosexual, and female.”

#Traditions #equity #equality #irisrobin