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                <text>Chaplain Carolyn Fure-Slocum</text>
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                <text>Well, I really see the role of the chaplain here [at Carleton] is to, I always say this, there's three parts to it. The first is to help people of all religious backgrounds to practice in whatever way is appropriate to them. So we have, I have a different way of doing services here so, well actually let me talk through the three and I'll come back to that. So it's to help people of a particular faith to practice in appropriate ways. The second is to help people to learn about other traditions, both for the sake of their own spriritual search but also for the sake of cross-cultural communcation and understanding. And the third is really to explore meaning in their lives whether they have a religious background or not. So, you know, 'Why and how are we here?' and 'What am I to do with my life?' kinds of big questions. So, everything we do is surrounding one of those three things if not all three at once. That said, I'd say my major emphasis has been on interfaith dialogue, so we have a very strong interfaith dialogue group on campus and then also on social justice work. So we have a social justice internship program for people to do internships during the summer within the U.S. that I helped launch. Then we have an interfaith social action group that's much like the Chicago Interfaith Youth Core work except we started it separately, that works on immigration issues primarily. So I'd say my, out of, out of those three huge topic areas I'd say my major emphasis has been on interfaith dialogue and social justice, big base social justice.</text>
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                <text>I'm a non-threatening entity and, even more importantly, I'm not some Christian trying to get them to believe in Jesus. And that would be the reputation—the two reputations that chaplains have. Most of them over the years, in a hospital setting, have been Christian. So they're worried about, you know, having, telling people at the end of life—you know, they grew up Jewish, they were Jewish, and some chaplain walking into the room saying, 'We've got to make sure you believe in Jesus.' Not really appropriate. Now that's not something that we have in this day and age; I would like to think we don't, bsut that's a reputation that has been over the years. The other thing is, you have to know when to engage patients. Because there's the other reputation that chaplains have. I generally—when I worked at oncology, especially—when a person was newly diagnosed, I generally did not go in the room for at least 24 hours unless they specifically asked for me. Can you imagine why? The doctor comes in and says, 'You have stage IV breast cancer. We're going to be giving you chemo and the treatments and then the next stage is radiology and, you know, and then the doctor leaves the room, and then you show up and say, 'Hi, I'm the chaplain.' And I'm [laughs] and you know, it's like, 'Should I plan your funeral now?' you know, people ... And so you have to measure how you engage people and when you say ... And sometimes I will go in a room and even though I have my name here and it says 'Chaplain,' I gauge when I say I'm the chaplain.</text>
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                <text>In terms of diversity, the, one of the challenges also is not just the diversity of the patients but the diversity of the caregivers, the chaplains. And I think in the twenty-first century this is another shift that we're looking at, we're having more, hopefully, we're having more chaplains of color and of different religious traditions, not just the Christians. And how that affects the care of the patients, how we make sure that they are trained and oriented to the same sensibilities around visiting the patients, meeting them where they're at and walking the journeys with them and opening up the spaces, but also being rooted in your own theology. And not getting that mixed up with my theology trumps theirs, but rather your theology roots you and holds you there. And that's going to be the new challenge for us as we train more chaplains is to make sure that happens. I don't want to see a future where, 'Okay you’re the Jewish chaplain so you only see the Jewish patients,' because this particular Jewish person may have so many other gifts to give other people. You know, I could be relegated to just the African American patients, yeah, well, I'd rather be able to see the breadth of the people here. So that's one of the things that I'm really looking towards is having more chaplains of more traditions and really making this a spiritual journey. Who knows, we may be just like, I think it's Harvard that has a humanist chaplain and I'm still having difficulty embracing it, but my mind and my heart says that's the way to go. It's going to redefine chaplaincies in so many different ways but it's still talking about the journey of the spirit, the soul, or the psyche, whatever word you want to put on it.</text>
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                <text>This is a very interesting year, I don’t know if they've had a year of residents like we are, but the joke in Minnesota is that you're likely to run into, any religion you're likely to run into it will be Lutheran, because you've got so many here. But in my resident group, we have myself as a rabbi, we have a Baptist, we have a Presbyterian, and a Buddhist monk. And not a Lutheran amongst us, which is always my tagline. Even our supervisor is Presbyterian, so it's really a very diverse group and a very special group of people. We talk about often the fact that the vast number of people that any of us meet are not our religious tradition. Like there's no, very seldom are there, there's no Catholic amongst us and [there are] a lot of Catholics in the hospital. I think we're all trying to say that faith in the world is the important issue and we're people of faith. We bring our particularity but my particularity in any moment with a patient is not as relevant as what is their need in the moment. So what we talk about and the issues that we are concerned with, I think when we're meeting with patients, are the large issues of life. And most of the time even a patient will say, 'Gee, it just doesn't really matter that I call God "Jesus" and you call God "God." We're on the same path.'&#13;
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                <text>From a Jewish point of view, I would say this comfortably, and even probably my colleagues as well, is that it's holy work. So it's really very, in that way, similar to being a clergy person in general. [baby noises and shushing] The amount of stuff that a clergy person—and I can speak from 20 years of that, or you know 19 years, well actually 20 years of congregational life—is there are so many things in the day that you kinda just wonder, 'Why am I doing this?' but then you sit back and you say, 'Because it's holy work.' Because you're touching a soul, you're reaching out to somebody who’s in distress or disorientation, in joy, in need of connection, and it all goes back to me being present to another.</text>
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                <text>This is my third, or technically my fourth career. And I come out of the corporate arena and moved into education and then moved into ministry, but I think it would be helpful to backtrack. I originally [was] born and raised on the South Side of Chicago, one of the children of the Great Migration of the 1930s and '40s. My parents came up from the South, so we have a connected history to that part of our country's history and I'm just old enough to have experienced a lot of issues with segregation and Jim Crow: not being allowed to drink water, not being allowed to sit in certain places, so I have an active history with that. And I bring that experience with me. I brought it through my corporate experience, I brought it through my teaching experience, which was very helpful because I worked in, intentionally worked in schools where the students had been literally kicked out of the mainstream schools, the high school students, and was able to connect them to the history of who they were and to give them a sense of being more than what they were labeled as. And I think that was the beginning of my interest in ministry. At some point, through a series of meeting different people, being involved in different city projects, that I ended up getting involved with the Presbyterian Church and from there I ended up in seminary and most people who end up in seminary don't know how they got there, they just wake up one morning and you're in seminary! So I went to seminary and my intention was to become a minister at a, probably an African American church, which means, and in Minnesota would mean to, to leave Minnesota. There's only one African American church and, a Presbyterian church, and they already had a pastor that I was involved with hiring. Let me see, how can I put this? I was actually the first African American woman or man who was ordained into the Presbyterian Church in Minnesota, and I felt the weight of that. What type of responsibility did that mean? Well, it turned out that I took a residency at this hospital after I graduated from seminary because I wasn't sure if I wanted to commit to a church or leaving and my husband and I, my husband liked it here, I don't know why, but he did. [laughs] And I've been here for 30 years so I can't really say I've hated it obviously. But when I came here, I still had, my intention was to be a parish minister. However, in my journey through this hospital, the connections I made with people, I saw around me a parish being created for me to respond to that looked nothing like what I had envisioned. And my first assignment was here in the [Reno?] unit, then my longer assignment as a resident was with the oncology group, and because I have a background in science and did research in sickle cell anemia back in the '70s, what this particular unit, the oncology unit, also works with blood disorders, and there is a population of sickle cell patients. So we're talking about like a 35-year cycle coming to pass where I had this semi-medical background in understanding the disease and then the population, the population is 99% African American and I was being drawn back into people who have been extremely marginalized for whatever reason, just like my students, and came to the realization that anybody that's in the hospital has a sense of being marginalized; no matter how much money you have. I've seen some of the most powerful people in the country here, and people [who are] very rich, people who have nothing, people who are pushed aside because of ethnicity, where, what country they may come from, what type of religion they practice. And I realize as I look back on my own experience of being marginalized, and even my life being in danger sometimes because of my ethnicity, that I could relate to that sense of being disconnected and that's what my true calling was as a chaplain.&#13;
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                <text>For many people, there are two different scenarios I see here—and this doesn't include everything—but you're in a hospital, you don't have control over what you eat, when you wake up, even when you go to the bathroom. You know, the basics, what you wear. Well, the only thing you have control over is what you watch on television. You know, gee whiz, that's all you get. And so, you're in the hospital, and you're in here suddenly. And all of a sudden, people are saying, 'Oh, you can't do this because it'll make you sick. Oh you can't do this it'll make you sick.' And all those "this" and "thats" that they're naming are the things that give you pleasure. Or the things that you've always found is something you want to do. And so, you get those basic rights of a human taken away.</text>
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                <text>And even us in the health care profession, we think when we say, 'Oh no, you can't eat that bacon, it's gonna make your blood pressure go up.' But you know, you live for having that bacon and eggs every Saturday morning. And it's the ritual around it; it's not just the eating of the food, it's the people that you're with and what you're talking about, and now you've been told you have to get rid of that. So people are marginalized, they're grieving. They're in a constant state of grieving, loss. Because of the changes that they have. And it takes you to a deeper level. And we know that we're trying to help people by saying, 'You have to change your life to be able to survive.' But that change is grief. And in chaplaincy, we get to recognize that, we get to lift that up. And say, 'Yeah, we get that. That is loss.'</text>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>Sound</text>
              </elementText>
            </elementTextContainer>
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          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>.mp3 (audio)</text>
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            </elementTextContainer>
          </element>
          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
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                <text>Religion Department (Carleton College)</text>
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          <element elementId="38">
            <name>Coverage</name>
            <description>The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant</description>
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                <text>Minneapolis, MN</text>
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        <name>Abbott</name>
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        <name>Chaplaincy</name>
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        <name>Christianity</name>
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      <tag tagId="71">
        <name>Hospital</name>
      </tag>
      <tag tagId="379">
        <name>Northwestern</name>
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</itemContainer>
