9 No. 5
Managing Emory's endowment for the present and future
What is an endowment?
Asset allocation of Emory's endowment
“I tried to think of issues that the faculty might bring to the investment committee, and it's difficult to find one.”
“We want to spend today and benefit the students and faculty of today, but we don't want to do that at the expense of the next generation.”
100 Semesters: My Adventures as Student, Professor, and University President, and What I Learned Along the Way
William M. Chace, President Emeritus and Professor of English
A Facade of Cooperation
Most news coverage of Africa continues to be seen through the prism of death, disease, disaster and despair [the four ‘Ds’]. . . . I did not try to paint a rosy picture of the continent, because those of you who are familiar with the continent know that it has an ample, even an overabundant supply of the four Ds. But there is more to the continent than that. . . . I went there in ‘85 to try to get beyond the cliches, and to look at the people. I mean why is it that Afrikaaners felt that they had a divine right to rule? I was curious about that, and needing to understand that so you can also understand how you defeat this peculiar way of thinking about the world—or their world. . . . In a funny kind of way, even when they oppressed their black majority, and did terrible things to them, they always tried to do it by the book. They always have tried to have laws to justify their behavior, to justify to the world that what they were doing was totally legal and legitimate. What the government told us in the media was that we could cover the explosions in the townships as long as we had permits. But they had no intention of giving us permits. But it was
to have this facade of actually cooperating with the media.
—Charlayne Hunter-Gault, Peabody award-winning journalist and author, from her talk, “New News Out of Africa: Uncovering Africa’s Renaissance,” February 7, 2006, sponsored by the Claus M. Halle Institute for Global Learning
Conflict and Religion
Most of what we do is tell stories. We call it academic, we call it theory, we call it conflict, but as in many other areas, we tell stories, with different dimensions and different angles. One of the questions we usually study in this field is the relation of conflict and religion. If you are a secularist, you say that religion has nothing to do with it, and indeed if you look at Palestine, and Northern Ireland, and Sri Lanka, you will find a certain percentage of the population that says religion has nothing to do with it, that this is really ethno-political power politics. . . . To avoid this dichotomy of religion and politics, I would suggest that religion has to do with every conflict in these areas. If it’s not the primary contributor, it brings a certain dynamic to the conflict, due to the fact that we consider it. And you’re looking at someone who refused to consider religion between 1980 and 1990 in the Israel-Palestine conflict.
—Mohammed Abu-Nimer, interreligious conflict resolution scholar/trainer at American University’s School of International Service and director of the Peacebuilding and Development Institute, from “Interfaith Dialogue: Limitations and Possibilities in the Middle East and in U.S./Muslim Relations,” January 22, 2007, sponsored by the Graduate Division of Religion