religion

Are Christians persecuted in the US? Uh, no.

religion / /

A woman on Facebook claimed that Christians are “persecuted” in the US. I responded:

Christians are being persecuted in the US? Please.

Wikipedia: “Religious persecution is systematic mistreatment of an individual or group due to their religious affiliation.”

Under that definition, there is no freaking way that Christians are persecuted in the US.

The majority religion in the US is Christian (Wikipedia: “The majority of Americans [76%] identify themselves as Christians”). The majority religion in the WORLD is Xn. 99% of all people in Congress are Xn. It is impossible to get elected to the highest offices unless you are Xn. In virtually every school in the US, tell the other “kids” you’re Xn, & it’s no big deal; tell them otherwise, & there’s a chance you’ll get your ass kicked. Make it known that your business is backed by Xn owners, & you’ll increase sales; do otherwise, & sales can suffer. When athletes are interviewed, they talk about being Xn. Business leaders talk about being Xn. There are 1000s of Xn magazines & publishing co’s in the US. There are 10s of 1000s of Xn churches. Churches are not taxed. There are 1000s of Xn radio stations, TV stations, bookstores, & musicians. Virtually every college has a Xn group, or two, or three. Xns talk about their faith freely on Facebook & other social networks.

Face it: in America, it is perfectly NORMAL and ACCEPTED to be a Xn. & just because you live in a country that is pluralistic doesn’t mean you’re persecuted.

Don’t give me this stuff that Xns are persecuted in the US. The facts do not bear you out in any way.

Are Christians persecuted in the US? Uh, no. Read More »

Catastrophic atheism

religion / /

From Damon Linker’s “Another Kind of Atheism” (The New Republic: 11 May 2010):

But a different kind of atheism is possible, legitimate, and (in Hart’s view) more admirable. Let’s call it catastrophic atheism, in tribute to its first and greatest champion, Friedrich Nietzsche, who wrote in a head-spinning passage of the Genealogy of Morals that “unconditional, honest atheism is … the awe-inspiring catastrophe of two-thousand years of training in truthfulness that finally forbids itself the lie involved in belief in God.” For the catastrophic atheist, godlessness is both true and terrible.

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Atheism is not fundamentalism

politics, religion, science / /

From PZ Myers’s “High Priest Epstein in Newsweek” (Pharyngula: 14 June 2007):

The “new atheism” (I don’t like that phrase, either) is about taking a core set of principles that have proven themselves powerful and useful in the scientific world — you’ve probably noticed that many of these uppity atheists are coming out of a scientific background — and insisting that they also apply to everything else people do. These principles are a reliance on natural causes and demanding explanations in terms of the real world, with a documentary chain of evidence, that anyone can examine. The virtues are critical thinking, flexibility, openness, verification, and evidence. The sins are dogma, faith, tradition, revelation, superstition, and the supernatural. There is no holy writ, and a central idea is that everything must be open to rational, evidence-based criticism — it’s the opposite of fundamentalism.

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The Irish Church lies in creative – and evil – ways

history, language & literature, law, religion, security, word of the day / /

From Patsy McGarry’s “Church ‘lied without lying’” (Irish Times: 26 November 2009):

One of the most fascinating discoveries in the Dublin Archdiocese report was that of the concept of “mental reservation” which allows clerics mislead people without believing they are lying.

According to the Commission of Investigation report, “mental reservation is a concept developed and much discussed over the centuries, which permits a church man knowingly to convey a misleading impression to another person without being guilty of lying”.

It gives an example. “John calls to the parish priest to make a complaint about the behaviour of one of his curates. The parish priest sees him coming but does not want to see him because he considers John to be a troublemaker. He sends another of his curates to answer the door. John asks the curate if the parish priest is in. The curate replies that he is not.”

The commission added: “This is clearly untrue but in the Church’s view it is not a lie because, when the curate told John that the parish priest was not in, he mentally reserved the words ‘…to you’.”

…

Cardinal Desmond Connell had explained the concept to the commission as follows:

“Well, the general teaching about mental reservation is that you are not permitted to tell a lie. On the other hand, you may be put in a position where you have to answer, and there may be circumstances in which you can use an ambiguous expression realising that the person who you are talking to will accept an untrue version of whatever it may be – permitting that to happen, not willing that it happened, that would be lying. It really is a matter of trying to deal with extraordinarily difficult matters that may arise in social relations where people may ask questions that you simply cannot answer. Everybody knows that this kind of thing is liable to happen. So mental reservation is, in a sense, a way of answering without lying.”

…

In Mr Madden’s case, emphasised he did not lie to the media about the use of diocesan funds for the compensation of clerical child sexual abuse victims.

[Cardinal Connell] explained to [Andrew] Madden [a sexual abuse victim, that] he had told journalists “that diocesan funds ARE (report’s emphasis) not used for such a purpose; that he had not said that diocesan funds WERE not used for such a purpose. By using the present tense he had not excluded the possibility that diocesan funds had been used for such purpose in the past. According to Mr Madden, Cardinal Connell considered that there was an enormous difference between the two.”

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Religion, God, history, morality

art, history, language & literature, religion, science / /

From Steve Paulson’s interview with Robert Wright, “God, He’s moody” (Salon: 24 June 2009):

Do you think religions share certain core principles?

Not many. People in the modern world, certainly in America, think of religion as being largely about prescribing moral behavior. But religion wasn’t originally about that at all. To judge by hunter-gatherer religions, religion was not fundamentally about morality before the invention of agriculture. It was trying to figure out why bad things happen and increasing the frequency with which good things happen. Why do you sometimes get earthquakes, storms, disease and get slaughtered? But then sometimes you get nice weather, abundant game and you get to do the slaughtering. Those were the religious questions in the beginning.

And bad things happened because the gods were against you or certain spirits had it out for you?

Yes, you had done something to offend a god or spirit. However, it was not originally a moral lapse. That’s an idea you see as societies get more complex. When you have a small group of hunter-gatherers, a robust moral system is not a big challenge. Everyone knows everybody, so it’s hard to conceal anything you steal. If you mess with somebody too much, there will be payback. Moral regulation is not a big problem in a simple society. But as society got more complex with the invention of agriculture and writing, morality did become a challenge. Religion filled that gap.

…

For people who claim that Israel was monotheistic from the get-go and its flirtations with polytheism were rare aberrations, it’s interesting that the Jerusalem temple, according to the Bible’s account, had all these other gods being worshiped in it. Asherah was in the temple. She seemed to be a consort or wife of Yahweh. And there were vessels devoted to Baal, the reviled Canaanite god. So Israel was fundamentally polytheistic at this point. Then King Josiah goes on a rampage as he tries to consolidate his own power by wiping out the other gods.

…

You make the point that the Quran is a different kind of sacred text than the Bible. It was probably written over the course of two decades, while the stories collected in the Bible were written over centuries. That’s why the Bible is such a diverse document.

We think of the Bible as a book, but in ancient times it would have been thought of as a library. There were books written by lots of different people, including a lot of cosmopolitan elites. You also see elements of Greek philosophy. The Quran is just one guy talking. In the Muslim view, he’s mediating the word of God. He’s not especially cosmopolitan. He is, according to Islamic tradition, illiterate. So it’s not surprising that the Quran didn’t have the intellectual diversity and, in some cases, the philosophical depth that you find in the Bible. I do think he was actually a very modern thinker. Muhammad’s argument for why you should be devoted exclusively to this one God is very modern.

…

Are you also saying we can be religious without believing in God?

By some definitions, yes. It’s hard to find a definition of religion that encompasses everything we call religion. The definition I like comes from William James. He said, “Religious belief consists of the belief that there is an unseen order and that our supreme good lies in harmoniously adjusting to that order.” In that sense, you can be religious without believing in God. In that sense, I’m religious. On the God question, I’m not sure.

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Looking at others’ lives for clues to what might have been

art, commonplace book / /

From Tim Kreider’s “The Referendum” (The New York Times: 17 September 2009):

The Referendum is a phenomenon typical of (but not limited to) midlife, whereby people, increasingly aware of the finiteness of their time in the world, the limitations placed on them by their choices so far, and the narrowing options remaining to them, start judging their peers’ differing choices with reactions ranging from envy to contempt. The Referendum can subtly poison formerly close and uncomplicated relationships, creating tensions between the married and the single, the childless and parents, careerists and the stay-at-home. It’s exacerbated by the far greater diversity of options available to us now than a few decades ago, when everyone had to follow the same drill. We’re all anxiously sizing up how everyone else’s decisions have worked out to reassure ourselves that our own are vindicated — that we are, in some sense, winning.

It’s especially conspicuous among friends from youth. Young adulthood is an anomalous time in people’s lives; they’re as unlike themselves as they’re ever going to be, experimenting with substances and sex, ideology and religion, trying on different identities before their personalities immutably set. Some people flirt briefly with being freethinking bohemians before becoming their parents. Friends who seemed pretty much indistinguishable from you in your 20s make different choices about family or career, and after a decade or two these initial differences yield such radically divergent trajectories that when you get together again you can only regard each other’s lives with bemused incomprehension.

…

Yes: the Referendum gets unattractively self-righteous and judgmental. Quite a lot of what passes itself off as a dialogue about our society consists of people trying to justify their own choices as the only right or natural ones by denouncing others’ as selfish or pathological or wrong. So it’s easy to overlook that hidden beneath all this smug certainty is a poignant insecurity, and the naked 3 A.M. terror of regret.

The problem is, we only get one chance at this, with no do-overs. Life is, in effect, a non-repeatable experiment with no control. In his novel about marriage, “Light Years,” James Salter writes: “For whatever we do, even whatever we do not do prevents us from doing its opposite. Acts demolish their alternatives, that is the paradox.” Watching our peers’ lives is the closest we can come to a glimpse of the parallel universes in which we didn’t ruin that relationship years ago, or got that job we applied for, or got on that plane after all. It’s tempting to read other people’s lives as cautionary fables or repudiations of our own.

A colleague of mine once hosted a visiting cartoonist from Scandinavia who was on a promotional tour. My colleague, who has a university job, a wife and children, was clearly a little wistful about the tour, imagining Brussels, Paris, and London, meeting new fans and colleagues and being taken out for beers every night. The cartoonist, meanwhile, looked forlornly around at his host’s pleasant row house and sighed, almost to himself: “I would like to have such a house.”

One of the hardest things to look at in this life is the lives we didn’t lead, the path not taken, potential left unfulfilled. In stories, those who look back — Lot’s wife, Orpheus and Eurydice — are lost. Looking to the side instead, to gauge how our companions are faring, is a way of glancing at a safer reflection of what we cannot directly bear, like Perseus seeing the Gorgon safely mirrored in his shield.

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A beheading in Saudi Arabia

law, politics, religion, security / /
Judith Beheading Holofernes, Oil on canvas, 19...
Image via Wikipedia

From Adam St. Patrick’s “Chop Chop Square: Inside Saudi Arabia’s brutal justice system” (The Walrus: May 2009):

This is Saudi Arabia, one of the last places on earth where capital punishment is a public spectacle. Decapitation awaits murderers, but the death penalty also applies to many other crimes, such as armed robbery, rape, adultery, drug use and trafficking, and renouncing Islam. There’s a woman on death row now for witchcraft, and the charge is based partly on a man’s accusation that her spell made him impotent. Saudi Arabia executed some 1,750 convicts between 1985 and 2008, yet reliable information about the practice is scarce. In Riyadh, beheadings happen at 9 a.m. any given day of the week, and there is no advance notice. There is also no written penal code, so questions of illegality depend on the on-the-spot interpretations of police and judges.

… The Saudi interpretation of the Koran discourages all forms of evidence other than confessions and eyewitness accounts in capital trials, on the theory that doing otherwise would leave too much discretion to the judge. But at any time until the sword strikes, a victim’s family can pardon the condemned — usually for a cash settlement of at least two million riyals ($690,000 or so) from the convict or his family.

…

Many who live to recount their experience in the Saudi justice system report that police promised freedom in exchange for a confession — or tortured them to get one.

In Riyadh, beheadings take place in a downtown public square equipped with a drain the size of a pizza box in its centre. Expatriates call it Chop Chop Square. … The job is a coveted one, often passed from father to son. In a Lebanese TV clip now on YouTube, a Saudi executioner shows off his swords and describes his approach: “If the heart is compassionate, the hand fails.”

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Van Gogh on death

art, commonplace book, history, language & literature, religion / /

From Roger Ebert’s “Go gentle into that good night” (Roger Ebert’s Journal: 2 May 2009):

Van Gogh in Arles wrote this about death:

Looking at the stars always makes me dream, as simply as I dream over the black dots representing towns and villages on a map. Why? I ask myself, shouldn’t the shining dots of the sky be as accessible as the black dots on the map of France? Just as we take a train to get to Tarascon or Rouen, we take death to reach a star. We cannot get to a star while we are alive any more than we can take the train when we are dead. So to me it seems possible that cholera, tuberculosis and cancer are the celestial means of locomotion. Just as steamboats, buses and railways are the terrestrial means. To die quietly of old age, would be to go there on foot.

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From Philip Larkin’s “Aubade”

commonplace book, language & literature / /

From Philip Larkin’s “Aubade“:

I work all day, and get half drunk at night.
Waking at four to soundless dark, I stare.
In time the curtain edges will grow light.
Till then I see what’s really always there:
Unresting death, a whole day nearer now,
Making all thought impossible but how
And where and when I shall myself die.
Arid interrogation: yet the dread
Of dying, and being dead,
Flashes afresh to hold and horrify.

The mind blanks at the glare. Not in remorse
– The good not used, the love not given, time
Torn off unused – nor wretchedly because
An only life can take so long to climb
Clear of its wrong beginnings, and may never:
But at the total emptiness forever,
The sure extinction that we travel to
And shall be lost in always. Not to be here,
Not to be anywhere,
And soon; nothing more terrible, nothing more true.

This is a special way of being afraid
No trick dispels. Religion used to try,
That vast moth-eaten musical brocade
Created to pretend we never die,
And specious stuff that says no rational being
Can fear a thing it cannot feel, not seeing
that this is what we fear – no sight, no sound,
No touch or taste or smell, nothing to think with,
Nothing to love or link with,
The anaesthetic from which none come round.

And so it stays just on the edge of vision,
A small unfocused blur, a standing chill
That slows each impulse down to indecision
Most things may never happen: this one will,
And realisation of it rages out
In furnace fear when we are caught without
People or drink. Courage is no good:
It means not scaring others. Being brave
Lets no-one off the grave.
Death is no different whined at than withstood.

From Philip Larkin’s “Aubade” Read More »

The hard truths science reveals

religion, science / /

From Steven Weinberg’s “Without God” (The New York Review of Books: 25 September 2008):

Worse, the worldview of science is rather chilling. Not only do we not find any point to life laid out for us in nature, no objective basis for our moral principles, no correspondence between what we think is the moral law and the laws of nature, of the sort imagined by philosophers from Anaximander and Plato to Emerson. We even learn that the emotions that we most treasure, our love for our wives and husbands and children, are made possible by chemical processes in our brains that are what they are as a result of natural selection acting on chance mutations over millions of years. And yet we must not sink into nihilism or stifle our emotions. At our best we live on a knife-edge, between wishful thinking on one hand and, on the other, despair.

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Totalitarian regimes adopt the trappings of religion for themselves

history, politics, religion / /

From Steven Weinberg’s “Without God” (The New York Review of Books: 25 September 2008):

It has often been noted that the greatest horrors of the twentieth century were perpetrated by regimes – Hitler’s Germany, Stalin’s Russia, Mao’s China – that while rejecting some or all of the teachings of religion, copied characteristics of religion at its worst: infallible leaders, sacred writings, mass rituals, the execution of apostates, and a sense of community that justified exterminating those outside the community.

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4 sources of tension between science and religion

history, religion, science / /

From Steven Weinberg’s “Without God” (The New York Review of Books: 25 September 2008):

But if the direct conflict between scientific knowledge and specific religious beliefs has not been so important in itself, there are at least four sources of tension between science and religion that have been important.

The first source of tension arises from the fact that religion originally gained much of its strength from the observation of mysterious phenomena – thunder, earthquakes, disease – that seemed to require the intervention of some divine being. There was a nymph in every brook, and a dryad in every tree. But as time passed more and more of these mysteries have been explained in purely natural ways. Explaining this or that about the natural world does not of course rule out religious belief. But if people believe in God because no other explanation seems possible for a whole host of mysteries, and then over the years these mysteries were one by one resolved naturalistically, then a certain weakening of belief can be expected.

…

Of course, not everything has been explained, nor will it ever be. The important thing is that we have not observed anything that seems to require supernatural intervention for its explanation. There are some today who cling to the remaining gaps in our understanding (such as our ignorance about the origin of life) as evidence for God. But as time passes and more and more of these gaps are filled in, their position gives an impression of people desperately holding on to outmoded opinions.

The problem for religious belief is not just that science has explained a lot of odds and ends about the world. There is a second source of tension: that these explanations have cast increasing doubt on the special role of man, as an actor created by God to play a starring part in a great cosmic drama of sin and salvation. We have had to accept that our home, the earth, is just another planet circling the sun; our sun is just one of a hundred billion stars in a galaxy that is just one of billions of visible galaxies; and it may be that the whole expanding cloud of galaxies is just a small part of a much larger multiverse, most of whose parts are utterly inhospitable to life. As Richard Feynman has said, “The theory that it’s all arranged as a stage for God to watch man’s struggle for good and evil seems inadequate.”

…

A third source of tension between science and religious belief has been more important in Islam than in Christianity. Around 1100, the Sufi philosopher Abu Hamid al-Ghazzali argued against the very idea of laws of nature, on the grounds that any such law would put God’s hands in chains. According to al-Ghazzali, a piece of cotton placed in a flame does not darken and smolder because of the heat of the flame, but because God wants it to darken and smolder. Laws of nature could have been reconciled with Islam, as a summary of what God usually wants to happen, but al-Ghazzali did not take that path.

Al-Ghazzali is often described as the most influential Islamic philosopher. I wish I knew enough to judge how great was the impact on Islam of his rejection of science. At any rate, science in Muslim countries, which had led the world in the ninth and tenth centuries, went into a decline in the century or two after al-Ghazzali. As a portent of this decline, in 1194 the Ulama of Córdoba burned all scientific and medical texts.

Nor has science revived in the Islamic world. … in 2002 the periodical Nature carried out a survey of science in Islamic countries, and found just three areas in which the Islamic world produced excellent science, all three directed toward applications rather than basic science. They were desalination, falconry, and camel breeding.

Something like al-Ghazzali’s concern for God’s freedom surfaced for a while in Christian Europe, but with very different results. In Paris and Canterbury in the thirteenth century there was a wave of condemnations of those teachings of Aristotle that seemed to limit the freedom of God to do things like create a vacuum or make several worlds or move the heavens in straight lines. The influence of Thomas Aquinas and Albertus Magnus saved the philosophy of Aristotle for Europe, and with it the idea of laws of nature. But although Aristotle was no longer condemned, his authority had been questioned – which was fortunate, since nothing could be built on his physics. Perhaps it was the weakening of Aristotle’s authority by reactionary churchmen that opened the door to the first small steps toward finding the true laws of nature at Paris and Lisieux and Oxford in the fourteenth century.

There is a fourth source of tension between science and religion that may be the most important of all. Traditional religions generally rely on authority, whether the authority is an infallible leader, such as a prophet or a pope or an imam, or a body of sacred writings, a Bible or a Koran. …

Of course, scientists rely on authorities, but of a very different sort. If I want to understand some fine point about the general theory of relativity, I might look up a recent paper by an expert in the field. But I would know that the expert might be wrong. One thing I probably would not do is to look up the original papers of Einstein, because today any good graduate student understands general relativity better than Einstein did. We progress. Indeed, in the form in which Einstein described his theory it is today generally regarded as only what is known in the trade as an effective field theory; that is, it is an approximation, valid for the large scales of distance for which it has been tested, but not under very cramped conditions, as in the early big bang.

We have our heroes in science, like Einstein, who was certainly the greatest physicist of the past century, but for us they are not infallible prophets.

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Intelligent Design? How about a flat earth?

history, law, religion, science / /

From Steven Weinberg’s “Without God” (The New York Review of Books: 25 September 2008):

Contradictions between scripture and scientific knowledge have occurred again and again, and have generally been accommodated by the more enlightened among the religious. For instance, there are verses in both the Old and New Testament that seem to show that the earth is flat, and as noted by Copernicus (quoted by Galileo in the same letter to Christina) these verses led some early Church fathers like Lactantius to reject the Greek understanding that the earth is a sphere, but educated Christians long before the voyages of Columbus and Magellan had come to accept the spherical shape of the earth. Dante found the interior of the spherical earth a convenient place to store sinners.

What was briefly a serious issue in the early Church has today become a parody. The astrophysicist Adrian Melott of the University of Kansas, in a fight with zealots who wanted equal time for creationism in the Kansas public schools, founded an organization called FLAT (Families for Learning Accurate Theories). His society parodied creationists by demanding equal time for flat earth geography, arguing that children should be exposed to both sides of the controversy over the shape of the earth.

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A homogenized religion for America in the 21st century

history, politics, religion / /

From Damon Linker’s “The Future of Christian America” (The New Republic: 7 April 2009):

hat will provide the theological content of the nation’s civil religion now that the “mere orthodoxy” of the evangelical-Catholic alliance has proven unsuitable for a pluralistic nation of 300 million people? To my mind, the most likely and salutary option is moralistic therapeutic deism. Here is the core of its (Rousseauian) catechism, in the words of sociologist Christian Smith:

1. “A god exists who created and ordered the world and watches over human life on earth.”

2. “God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions.”

3. “The central goal of life is to be happy and to feel good about oneself.”

4. “God does not need to be particularly involved in one’s life except when God is needed to resolve a problem.”

5. “Good people go to heaven when they die.”

Theologically speaking, this watered-down, anemic, insipid form of Judeo-Christianity is pretty repulsive. But politically speaking, it’s perfect: thoroughly anodyne, inoffensive, tolerant. And that makes it perfectly suited to serve as the civil religion of the highly differentiated twenty-first century United States.

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A history of the negative associations of yellow

art, history, religion / /

From Allen Abel And Madeleine Czigler’s “Submarines, bananas and taxis” (National Post: 24 June 2008):

Depicted in frescoes and canvases from the early Middle Ages onward in the robes of the betrayer of the Christ, “Judas yellow” devolved into an imprint of depravity, treason and exclusion.

…

By the 12th century, European Jews were compelled to wear yellow hats, prostitutes were bound by yellow sashes and yellow flags flew above the pus-stained hovels of the Black Death. From this would descend our own yellow of cowardice and insanity, and the yellow badges of the star-crossed Jüden of the Third Reich.

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The cochineal insect’s gift of red

business, history, religion, science / /

From Allen Abel and Madeleine Czigler’s “Scandal, communism, blood” (National Post: 27 June 2008):

The blood-red allure of lipstick is a gift of a parasitic insect that infests cactus plants, principally in Mexico and Peru. It has been known since Aztec and Mayan times that, when boiled, the body of the cochineal insect dissolves into a deep crimson dye. France is the leading importer. Cochineal dye, which is neither Kosher nor Halal (since it is forbidden for Jews or Muslims to consume any insect) also is used in thousands of foods and beverages, ranging from sausages and gelatin desserts to some Cheddar cheese.

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How the fundamentalist thinks

science / /

From ScienceDaily’s “Brain Differences Found Between Believers In God And Non-believers” (5 March 2009):

In two studies led by Assistant Psychology Professor Michael Inzlicht, participants performed a Stroop task – a well-known test of cognitive control – while hooked up to electrodes that measured their brain activity.

Compared to non-believers, the religious participants showed significantly less activity in the anterior cingulate cortex (ACC), a portion of the brain that helps modify behavior by signaling when attention and control are needed, usually as a result of some anxiety-producing event like making a mistake. The stronger their religious zeal and the more they believed in God, the less their ACC fired in response to their own errors, and the fewer errors they made.

“You could think of this part of the brain like a cortical alarm bell that rings when an individual has just made a mistake or experiences uncertainty,” says lead author Inzlicht, who teaches and conducts research at the University of Toronto Scarborough. “We found that religious people or even people who simply believe in the existence of God show significantly less brain activity in relation to their own errors. They’re much less anxious and feel less stressed when they have made an error.”

…

“Obviously, anxiety can be negative because if you have too much, you’re paralyzed with fear,” [Inzlicht] says. “However, it also serves a very useful function in that it alerts us when we’re making mistakes. If you don’t experience anxiety when you make an error, what impetus do you have to change or improve your behaviour so you don’t make the same mistakes again and again?”

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Socioeconomic analysis of MySpace & Facebook

business, education, politics, social software, tech in changing society / /

From danah boyd’s “Viewing American class divisions through Facebook and MySpace” (danah boyd: 24 June 2007):

When MySpace launched in 2003, it was primarily used by 20/30-somethings (just like Friendster before it). The bands began populating the site by early 2004 and throughout 2004, the average age slowly declined. It wasn’t until late 2004 that teens really started appearing en masse on MySpace and 2005 was the year that MySpace became the “in thing” for teens.

Facebook launched in 2004 as a Harvard-only site. It slowly expanded to welcome people with .edu accounts from a variety of different universities. In mid-2005, Facebook opened its doors to high school students, but it wasn’t that easy to get an account because you needed to be invited. As a result, those who were in college tended to invite those high school students that they liked. Facebook was strongly framed as the “cool” thing that college students did.

…

In addition to the college framing, the press coverage of MySpace as dangerous and sketchy alienated “good” kids. Facebook seemed to provide an ideal alternative. Parents weren’t nearly as terrified of Facebook because it seemed “safe” thanks to the network-driven structure.

…

She argues that class divisions in the United States have more to do with lifestyle and social stratification than with income. In other words, all of my anti-capitalist college friends who work in cafes and read Engels are not working class just because they make $14K a year and have no benefits. Class divisions in the United States have more to do with social networks (the real ones, not FB/MS), social capital, cultural capital, and attitudes than income. Not surprisingly, other demographics typically discussed in class terms are also a part of this lifestyle division. Social networks are strongly connected to geography, race, and religion; these are also huge factors in lifestyle divisions and thus “class.”

…

The goodie two shoes, jocks, athletes, or other “good” kids are now going to Facebook. These kids tend to come from families who emphasize education and going to college. They are part of what we’d call hegemonic society. They are primarily white, but not exclusively. They are in honors classes, looking forward to the prom, and live in a world dictated by after school activities.

MySpace is still home for Latino/Hispanic teens, immigrant teens, “burnouts,” “alternative kids,” “art fags,” punks, emos, goths, gangstas, queer kids, and other kids who didn’t play into the dominant high school popularity paradigm. These are kids whose parents didn’t go to college, who are expected to get a job when they finish high school. These are the teens who plan to go into the military immediately after schools. Teens who are really into music or in a band are also on MySpace. MySpace has most of the kids who are socially ostracized at school because they are geeks, freaks, or queers.

In order to demarcate these two groups, let’s call the first group of teens “hegemonic teens” and the second group “subaltern teens.”

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Most teens who exclusively use Facebook are familiar with and have an opinion about MySpace. These teens are very aware of MySpace and they often have a negative opinion about it. They see it as gaudy, immature, and “so middle school.” They prefer the “clean” look of Facebook, noting that it is more mature and that MySpace is “so lame.” What hegemonic teens call gaudy can also be labeled as “glitzy” or “bling” or “fly” (or what my generation would call “phat”) by subaltern teens. Terms like “bling” come out of hip-hop culture where showy, sparkly, brash visual displays are acceptable and valued. The look and feel of MySpace resonates far better with subaltern communities than it does with the upwardly mobile hegemonic teens. … That “clean” or “modern” look of Facebook is akin to West Elm or Pottery Barn or any poshy Scandinavian design house (that I admit I’m drawn to) while the more flashy look of MySpace resembles the Las Vegas imagery that attracts millions every year. I suspect that lifestyles have aesthetic values and that these are being reproduced on MySpace and Facebook.

I should note here that aesthetics do divide MySpace users. The look and feel that is acceptable amongst average Latino users is quite different from what you see the subculturally-identified outcasts using. Amongst the emo teens, there’s a push for simple black/white/grey backgrounds and simplistic layouts. While I’m using the term “subaltern teens” to lump together non-hegemonic teens, the lifestyle divisions amongst the subalterns are quite visible on MySpace through the aesthetic choices of the backgrounds. The aesthetics issue is also one of the forces that drives some longer-term users away from MySpace.

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Teens from poorer backgrounds who are on MySpace are less likely to know people who go to universities. They are more likely to know people who are older than them, but most of their older friends, cousins, and co-workers are on MySpace. It’s the cool working class thing and it’s the dominant SNS at community colleges. These teens are more likely to be interested in activities like shows and clubs and they find out about them through MySpace. The subaltern teens who are better identified as “outsiders” in a hegemonic community tend to be very aware of Facebook. Their choice to use MySpace instead of Facebook is a rejection of the hegemonic values (and a lack of desire to hang out with the preps and jocks even online).

Class divisions in military use

A month ago, the military banned MySpace but not Facebook. This was a very interesting move because the division in the military reflects the division in high schools. Soldiers are on MySpace; officers are on Facebook. Facebook is extremely popular in the military, but it’s not the SNS of choice for 18-year old soldiers, a group that is primarily from poorer, less educated communities. They are using MySpace. The officers, many of whom have already received college training, are using Facebook. The military ban appears to replicate the class divisions that exist throughout the military. …

MySpace is the primary way that young soldiers communicate with their peers. When I first started tracking soldiers’ MySpace profiles, I had to take a long deep breath. Many of them were extremely pro-war, pro-guns, anti-Arab, anti-Muslim, pro-killing, and xenophobic as hell. Over the last year, I’ve watched more and more profiles emerge from soldiers who aren’t quite sure what they are doing in Iraq. I don’t have the data to confirm whether or not a significant shift has occurred but it was one of those observations that just made me think. And then the ban happened. I can’t help but wonder if part of the goal is to cut off communication between current soldiers and the group that the military hopes to recruit.

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Thoughts and meta thoughts

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People often ask me if I’m worried about teens today. The answer is yes, but it’s not because of social network sites. With the hegemonic teens, I’m very worried about the stress that they’re under, the lack of mobility and healthy opportunities for play and socialization, and the hyper-scheduling and surveillance. I’m worried about their unrealistic expectations for becoming rich and famous, their lack of work ethic after being pampered for so long, and the lack of opportunities that many of them have to even be economically stable let alone better off than their parents. I’m worried about how locking teens indoors coupled with a fast food/junk food advertising machine has resulted in a decrease in health levels across the board which will just get messy as they are increasingly unable to afford health insurance. When it comes to ostracized teens, I’m worried about the reasons why society has ostracized them and how they will react to ongoing criticism from hegemonic peers. I cringe every time I hear of another Columbine, another Virgina Tech, another site of horror when an outcast teen lashes back at the hegemonic values of society.

I worry about the lack of opportunities available to poor teens from uneducated backgrounds. I’m worried about how Wal-Mart Nation has destroyed many of the opportunities for meaningful working class labor as these youth enter the workforce. I’m worried about what a prolonged war will mean for them. I’m worried about how they’ve been told that to succeed, they must be a famous musician or sports player. I’m worried about how gangs provide the only meaningful sense of community that many of these teens will ever know.

Given the state of what I see in all sorts of neighborhoods, I’m amazed at how well teens are coping and I think that technology has a lot to do with that. Teens are using social network sites to build community and connect with their peers. They are creating publics for socialization. And through it, they are showcasing all of the good, bad, and ugly of today’s teen life.

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In the 70s, Paul Willis analyzed British working class youth and he wrote a book called Learning to Labor: How Working Class Kids Get Working Class Jobs. He argued that working class teens will reject hegemonic values because it’s the only way to continue to be a part of the community that they live in. In other words, if you don’t know that you will succeed if you make a run at jumping class, don’t bother – you’ll lose all of your friends and community in the process. His analysis has such strong resonance in American society today. I just wish I knew how to fix it.

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Social networks can be used to manipulate affinity groups

business, law, religion, security, tech in changing society / /

From Ronald A. Cass’ “Madoff Exploited the Jews” (The Wall Street Journal: 18 December 2008):

Steven Spielberg. Elie Wiesel. Mort Zuckerman. Frank Lautenberg. Yeshiva University. As I read the list of people and enterprises reportedly bilked to the tune of $50 billion by Bernard Madoff, I recalled a childhood in which my father received bad news by asking first, “Was it a Jew?” My father coupled sensitivity to anti-Semitism with special sympathy for other Jews. In contrast, Mr. Madoff, it seems, targeted other Jews, drawing them in at least in some measure because of a shared faith.

The Madoff tale is striking in part because it is like stealing from family. Yet frauds that prey on people who share bonds of religion or ethnicity, who travel in the same circles, are quite common. Two years ago the Securities and Exchange Commission issued a warning about “affinity fraud.” The SEC ticked off a series of examples of schemes that were directed at members of a community: Armenian-Americans, Baptist Church members, Jehovah’s Witnesses, African-American church groups, Korean-Americans. In each case, the perpetrator relied on the fact that being from the same community provided a reason to trust the sales pitch, to believe it was plausible that someone from the same background would give you a deal that, if offered by someone without such ties, would sound too good to be true.

The sense of common heritage, of community, also makes it less seemly to ask hard questions. Pressing a fellow parishioner or club member for hard information is like demanding receipts from your aunt — it just doesn’t feel right. Hucksters know that, they play on it, and they count on our trust to make their confidence games work.

The level of affinity and of trust may be especially high among Jews. The Holocaust and generations of anti-Semitic laws and practices around the world made reliance on other Jews, and care for them, a survival instinct. As a result, Jews are often an easy target both for fund-raising appeals and fraud. But affinity plays a role in many groups, making members more trusting of appeals within the group.

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Hallucinating the presence of the dead

religion, science / /

From Vaughan Bell’s “Ghost Stories: Visits from the Deceased” (Scientific American: 2 December 2008):

The dead stay with us, that much is clear. They remain in our hearts and minds, of course, but for many people they also linger in our senses—as sights, sounds, smells, touches or presences. Grief hallucinations are a normal reaction to bereavement but are rarely discussed, because people fear they might be considered insane or mentally destabilised by their loss. As a society we tend to associate hallucinations with things like drugs and mental illness, but we now know that hallucinations are common in sober healthy people and that they are more likely during times of stress.

Mourning seems to be a time when hallucinations are particularly common, to the point where feeling the presence of the deceased is the norm rather than the exception. One study, by the researcher Agneta Grimby at the University of Goteborg, found that over 80 percent of elderly people experience hallucinations associated with their dead partner one month after bereavement, as if their perception had yet to catch up with the knowledge of their beloved’s passing. As a marker of how vivid such visions can seem, almost a third of the people reported that they spoke in response to their experiences. In other words, these weren’t just peripheral illusions: they could evoke the very essence of the deceased.

Occasionally, these hallucinations are heart-rending. A 2002 case report by German researchers described how a middle aged woman, grieving her daughter’s death from a heroin overdose, regularly saw the young girl and sometimes heard her say “Mamma, Mamma!” and “It’s so cold.” Thankfully, these distressing experiences tend to be rare, and most people who experience hallucinations during bereavement find them comforting, as if they were re-connecting with something of the positive from the person’s life. Perhaps this reconnecting is reflected in the fact that the intensity of grief has been found to predict the number of pleasant hallucinations, as has the happiness of the marriage to the person who passed away.

There are hints that the type of grief hallucinations might also differ across cultures. Anthropologists have told us a great deal about how the ceremonies, beliefs and the social rituals of death differ greatly across the world, but we have few clues about how these different approaches affect how people experience the dead after they have gone.

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