Collisions in the Fast-lane: Twitter and it's Kin

I will be the first to admit that twitter is a fascinating and useful platform, but few will argue that it can bring out the worst in people. It is not, however, simply the shield of the internet, or even our ever-growing echo chambers that are the chief source of the problem. One frustration many have is that there is no coherent harassment-prevention policy and a lot of people get heckled, or bombarded with rude and crude tweets. I am mostly a casual observer and have no twitter following to speak of, so that is not something I’ve personally experienced. You should know that I’m on the outskirts of this here town and don’t really know anyone important enough to get yelled at on twitter.

Let me give a quick caveat to my concerns, then I’m going to explain the problems with, not twitter itself, precisely, but what it cultivates in us.

When I first heard of twitter, I didn’t remotely understand its purpose. I heard people praising it in connection to the protests in Iran circa 2011, so I assumed it was some sort of news outlet, rather than—essentially—a string of abrupt personal status updates. It took me years to grasp the concept, and I only dipped a toe into the platform in 2014 so as to better follow the vagaries of the publishing industry.

Now, I have seen people say and do positive things on twitter. Not just nice hashtags, but efforts of real value. I have seen people support someone who is discouraged or harassed. I have seen people unselfishly advocate the work/art of others. I’ve been linked to many a good article (while ducking and dodging the click-bait). I have seen people talk sweetly and kindly about those they love. I have seen some good comedy and, all too rarely, some wise and compassionate social commentary. So there is that. Let it not be said that I was unfair.

The problem is not with Twitter itself, precisely, but with what it necessarily cultivates in us. The very brilliancy of such a platform is also its villainy; that which makes for great wit and instant updates also makes for terrible consequences in many other areas. There are four main characteristics of Twitter that put us on our worst behavior.

1.      Brevity: The space for a punch-line is the same space given for a complex argument so, for the most part, there are no complex arguments. The platform encourages stereotyping, over-simplifying, broad-sweeping generalizations all in the service of the required brevity. Yes, you can do a tweet-storm, but at that point you are sort of using a loop-hole, and it’s still one sentence at a time, and scanning eyes will skip around to find the thing they want.

2.      Emphasis: The platform also encourages over-emphasis. Since you usually can’t make a many-bulleted, complex, full-scale argument, requiring step-by-step data and logic, but you really, really want to prove your point as succinctly as possible, most people just use extreme language. Hyperbole is used instead of reason—since there’s no room for it—and then, over time and frequency of usage, it eclipses reason. Reason is no longer invited to the table. We come to believe the extreme language we employed for mere expediency, and so do others. What was once recognized as hyperbole for the sake of emphasis, simply becomes “the truth” and fie upon all those who dare question it. We begin to believe our own lies.

Not only do we exaggerate to emphasize, but we begin to crave that everyone match the extreme nature of our language. It becomes a Cold War of hyperbole-turned-“reality.” The stronger you feel, the more extreme language you want to use, which pressures others to do the same, lest they fall behind. It’s a lot like when one sends e-mails…you start by using one exclamation point, so they they use two (so you won’t think they’re under-enthusiastic) and by the end of it, the whole text is riddled with meaningless punctuation. Eventually the truth—the proper temperature of the given sentiment—is lost entirely. Everything boils over and kills whatever value was present to begin with.

3.      Immediacy: A platform like twitter is designed for instant feedback. Something happens, you tweet it right then—whether it’s newsworthy, funny, infuriating, or false. This leads to two big problems. In the moment of reaction, emotions are at their highest peak, reason often at its lowest. You know this if you’ve ever gotten in a knock-down, drag-out argument with someone you love, where they’ve really gotten under your skin. You get so hot and angry, you start exaggerating, making outrageous accusations that don’t line up with reality, and using “always” and “never” where you really mean “sometimes.” (“You NEVER listen to me. You ALWAYS get what you want!”)

That’s one thing in a personal relationship, where you can mend it, and move on. But the nature of the public platform makes it that much harder for anyone to apologize and acknowledge their untruths. The height of anger, rage, meanness, hurt, confusion and frustration are all on display because the platform encourages it. Yes, it is possible to be disciplined just as it is possible not to drink too much at an open bar, or not to watch too much Netflix when the next show only gives you 17 seconds to stop it before you’re hooked on the next one. But when you’re angry and the option to spill your anger is right there at your fingertips, and you might get a lot of back-patting feedback to boot? Well, the temptation is strong, and only grows stronger each time we blast our in-the-moment emotions onto the internet. We get to the point where we can’t not do it.

The second thing that happens is that bad information is circulated just as swiftly as good information…nay, faster. “A lie gets halfway around the world before the truth gets its boots on.” Incendiary, angry, snarky stuff—whether true or not—will get around a LOT faster than a calm, measured truth. Falsehoods, false equivalence, and funny lies get traction, so we’re tempted not to scrutinize the things that we already want to agree with.

4.      Public Space and Publicity: None of this is being done in the privacy of your mind or your home. It is ALL on display. The good, the bad, the ugly. Even if any given sentiment expressed is genuine—you’re supporting a cause you 100% believe in, boosting a signal that you 100% support, or encouraging someone that you honestly admire and want to help—there is often still some part of you that is doing it for the feedback: the thanks, the favorites, the accolades, or even just the general atmospheric impression you give of “being a good person.”

Being a good person on twitter consists in garnering favorites, retweets, links, and adulatory comments. You don’t have to go very far out of your way to prove that you’re on the “right” side of an argument, or that you’re angry about the same thing everyone else is angry about. The platform provides tremendously easy access to a pleasing (and passing) sensation of goodness. Of course giving an impression or getting feedback are things we all desire for almost anything we produce: writing an article, or a book, or making a piece of art.

But once again, the brevity and immediacy are what make the key difference here. When creating some art (a novel, a painting, anything) time and effort and thought wear on the piece of art like water, shaping it slowly over time. You don’t just spit it out in two seconds. You have to wait a long time for feedback, or for it’s intrinsic value in the grand scheme to show itself resilient. You have to do the work without any accolades at first.

Not so with twitter and like platforms. Public interaction in the form of feedback and accolades are immediate, so it tends to shape what we say and do far more than we realize. The distance between creation and subsequent response is reduced almost to nothing. Room for deep thought and careful creation—without thinking about what others will say about it—is essentially lost.

When you write about that good thing you did, are you doing it because you’re trying to encourage others to do the same, or because you want everyone to know you did something. Probably a bit of both? Even if it’s the former, you’re doing it to prove you have the right to encourage others to act…and eventually, it’s more and more of the latter, because it feels good to be praised for doing something, rather just doing it and never letting the right hand know what the left is doing.

Thus Twitter becomes an external archive to prove to others that we hold the correct opinions and are doing the correct things in the correct way. It’s almost as if we’re in a perpetual state of building our own public defense. As if…we’re expecting to be brought to trial in a court of public opinion and need to have evidence for our public persona.

I think that says an awful lot about both the way this platform seeps into our thinking, and about where we are as a culture. We all think we’re on stage, waiting to be praised or booed—wanting to know instantly what people think of our thought-of-the-moment. And, if we’re not careful, we’ll become the marionettes who just do and say that which we know will garner praise, likes, retweets…or simply the mere absence of censure.

Room for Doubt and Rule of Fear

“A closed mind is a sign of hidden doubt.”
-Harold DeWolf

Doubt is an important subject to me, as I so often struggle with it. What I learned from my Mom from a young age was that I shouldn’t fear it, but explore it wisely. Well here is one attempt to do so:

 

Close-mindedness:

It seems as though the phrase “close-minded” is more widely applied to those who are religious than those who are not. The stereotype, if not the fact, is that a person of faith clings to their doctrines without examining or analyzing them, and the secularists or humanists are open to all options. I do think this happens sometimes, but I think that the opposite can often be true, and either version of close-mindedness (secular or religious) can be deeply obstructive to truth’s riverways.

There is a current cultural claim of being open-minded that is decidedly not. The post-modern young secularist has decided what the world is—it is what they want and feel—and anyone who challenges that will be promptly labeled “close-minded’ and dismissed. I find this sad and ironic.

It would seem—again, via stereotype—that people are more accustomed to the very notion of religious close-mindedness than secular, post-modern, or humanistic close-mindedness. Religious close-mindedness is an easier sell in our culture. Religion offers very certain instruction on morals, beliefs and behaviors and does not allow a great deal of room to maneuver away from those things. Most forms of secularism, per current perception, allow morals, beliefs and behaviors to be more malleable. Redefinition and relativism replace constancy and conviction.

I think that many religious people also buy into this notion, and can sometimes be nervous about having their convictions pinned down by someone secular, for fear of being called close-minded. Of course, the difference between living close-minded and living with conviction is vast, but that is another matter, albeit one not sufficiently explored.

What genuinely concerns me are not those creeds which openly admit that they are fixed, but rather those that champion, and claim to be, one thing—open-minded or tolerant—while, in fact, being something else entirely. The source for this concern does not arise solely from my desire to defend a life of deep conviction—though I do so---but from a chance encounter with a certain literary discussion:

 

Room for Doubt, or Not:

I love reading reviews for Young Adult (YA) Literature novels. The YA author and reader community is vibrant, interactive, and extremely internet savvy. They offer some interesting analyses of the works themselves, but also provide perspective on the young adult literary zeitgeist.

You can get more information than you ever needed, and I find the debates over various Young Adult novel controversies very telling. Often the debates seem more interesting than the works themselves, although that may simply be the fact that I am inherently drawn to controversy, and NOT terribly interested in reading novel after novel of paranormal dystopian love triangles.

For example, one debate surrounded a sixteen-year-old female character that chose a “friends-with-benefits” scenario with her love interest, versus getting married or any form of commitment. Did that make her feminist and independent, or did that make her fearful, selfish and unfeeling towards said love interest? Gender and sexuality debates are some of the most common controversies in the YA community. It would appear that this has much to do with the visibly high quantity of female authors, readers, and reviewers in this community.

Which brings me to a review of a book called “The Knife of Never Letting Go.” I should state right up front that I have not read this book, nor is this post ABOUT this book. It was about a small controversy which stemmed from it, and about how that debate was conducted, and what troubles me therein.

 

 

In the book review and the discussion it spawned, one reviewer was offended by the fact that, in the novel, there is a certain germ or disease that affects the minds and bodies of males in a decidedly different way than it affects the minds and bodies of females. This reviewer took this to mean that the author asserts there to be something essentially, or “qualitatively” different between men and women. The reviewer was appalled at this claim. Debate ensues.

Well fairly soon, another commenter chimed in with the very viable argument that there are some inherent “biological/physiological/biochemical” differences, and the author was not being sexist to build upon that in his novel. This argument was not well received, and most of the other commenters continued to insist that this notion that men and women are somehow different by nature is archaic and will throw us back to the Stone Age or some such.

The following comment boggled my mind and represents the death of any real debate:

“a lot of time merely implying that there exists room for doubt about something is too great a compromise”

I don’t want to be brutally unfair, but the moment my eyes came across that sentence I copied and pasted it because I could scarcely believe it was said. Neither the removal nor the addition of context does the sentence any favors. The blatant claim here is that the mere implication of any room for doubt is an unacceptable compromise. Apply this logic across almost any debate and you run into serious trouble. Ultimately, in this particular discussion (link provided here), the Implication is that there are essential differences between men and women, particularly physiological differences, the Room For Doubt is the possibility that those differences are in any way essential or immutable, and the Too Great A Compromise would be allowing this idea to be given a seat at any debate table ever.

I understand why the commenter feels this way…he fears the confines of “gender essentialism” and how women have been ill-treated and restricted by it. But fear is the key word in that sentence. No matter how good your argument, nor how valid your concern, deciding not to acknowledge and explore doubt is generally a fear-driven decision. And this is coming from someone (me!) who believes that doubt can be deeply foolish, deeply wrong, and can kill you if mishandled.

So why do I conclude that exploration of doubt is necessary and that this rather secular, open-minded, tolerance-advocating commenter is giving poor advice despite their good intentions? Because, as a person of faith, if I tried to dismiss every doubt about God that frightened me or challenged my understanding of the world, that would be implying that the truths I know, proclaim, and try to live by aren’t strong enough to stand up against the doubts. And since I believe they ARE strong enough, I HAVE to face those doubts without fear. I can’t say it is always easy, but I can say that it is important and I hold a deep conviction that I must strive to do this.

“Faith keeps many doubts in her pay. If I could not doubt, I should not believe”

-Henry David Thoreau

 

Faith

The controversy regarding faith stems largely from the idea that it is blind…that the entire merit of faith is the very lack of evidence. If that is the case, doubt would be an understandable and frequent occurrence.

But I don’t think that’s the whole picture of faith. I referred to the siren metaphor once before on this blog because the tale of the sirens speaks to the importance of tying yourself to a conviction based on evidence—on genuine knowing—despite how the current sense, circumstance, or temptation tries to demolish that conviction. The knowing came first. Faith is the thing that keeps you from forgetting what you knew, when everything and everyone around you would have you do so.

As in C.S. Lewis’ “The Silver Chair,” faith is remembering that there is a sun when you haven’t seen it in a long time, and everyone else is telling you it never existed, that it is a product of your imagination, that it is mere wish-fulfillment. But you basked in it before, and, if nothing else, your remember that in your very blood-stream.

 

The trouble with fear-based analysis is that it’s “see no evil” in its worst sense; it’s failing to face the chinks, the failures, the confusions. Ultimately it’s failing to learn and grow. And faith is meant to grow.

Again, one thinks of the phrase “blind faith”, but I think that is something of a misnomer. Faith is not recklessly blind; it believes in what it knows but cannot see. There’s a difference. Doubt will occur…the difference is the manner in which the doubt is handled. Fearlessly, or fearfully? Moored or unmoored?

 

Advance or Withdrawal

A good pastor once said that when one experiences doubt, don’t ignore it. Take it up and bring it to God, not away from him. He stated that when we withdraw from Him—“to get perspective” we claim—we are not able to truly get free of other influences and prejudices. There is no such thing as neutral ground. To imagine that as possible is to make a great mistake. Nature abhors a vacuum, does it not?

The illustration he gave was of how we sometimes come to doubt the nature of a friend that we rarely see, until we get together with them. Then we are reminded of their qualities and our confidence in them is reestablished. Withdrawal from a person is not the way to prove our theories about them, whether positive or negative…we go to the subject of the theories and dive in. Then we discover if we are right or wrong. Never by withdrawal.

This applies to all fields of study: the field develops (be it physics, medicine, or the social sciences) when someone approaches the conventional wisdom with a doubt or a suspicion. If they are wrong, the exploration of their doubt will strengthen that which is correct already. If they are right, something wrong, insubstantial, or misapplied will fall away (i.e. those thing which are “but rules taught by men”). One can see this happening when Jesus challenged the Pharisees. The core of truth remained. It was only the religious frippery that was sloughed off.

 

Giving up the Rule of Fear

Returning to the debate regarding “room for doubt” and the issue of gender essentialism, one begins to see what happens when room for doubt is not allowed in debate. Truth is neglected on behalf of conventional wisdom. The truth here is that there are basic biological differences between men and women which influence certain parts of life, including physical capabilities, bodily functions, and (occasionally) actual behavior.

The prevailing post-modern conventional wisdom is that what you want and how you feel about what you are trumps all of that…or, more extreme still, that all of it is a product of “social construction.” Ironically, the voice of someone advocating a concrete, provable, scientific view is drowned out by the voices of those reacting emotionally, fearing the consequences of any hint of gender essentialism, even if that hint is borne by fact.

Doubt is hard, and can be very uncomfortable. But ought it not to be taken hold of and made into something useful? The difference between acknowledging or examining doubt, and succumbing to it is the difference between hearing someone out—really listening to what they have to say and considering it—and simply being batted back and forth by every single argument you encounter. The only reason to fear doubt is if you expect the latter to happen to you…which it needn’t. It all depends on where you take it.

 

 

 

Language and Fact

I snidely defined post-modernism thusly on my blog once before:

A philosophy in which the self is the source, interpreter and purveyor of all and in which nothing can be weighed against anything else, for nothing is accorded weight.

But to be a little more fair and to put a broader stroke on it, I should explain that the main aspects of post-modernism have to do with social constructs and language; post-modernism, as a theory, emphasizes the notion that most things which we deem to be fact are, instead, mere walls that we construct around ourselves, which we then proceed to perpetuate. (Hence the obsession with deconstruction). Post-modernism is far more concerned with the idea of everything being merely ideational, rather than any concrete desire to explore why “society” advocates certain behaviors and derides others, and whether indeed there is more to it than construct.

Example? Well here’s a rough attempt. (ahem).

Gender as a construct: A Post-modernist Tale

Once upon a time was born a human being with certain anatomical parts denoting what is linguistically referred to as female. Language is a human invention therefore its applications are malleable. Due to having received these particular anatomical features via the vagaries of genetic science, this person grew up in an environment in which it was anticipated that they would dress and behave in ways societally acceptable for said features. One day, shortly after the time in which biological agents act upon the body in a sexually maturing manner, this human being decided to adhere to behaviors, mannerisms, and sexual activities associated with that which is linguistically referred to as male. Henceforth this person chose to use the pronoun “he” instead of “she”, thereby adjusting the language with which they preferred to be described. Despite having to undergo many advanced scientific procedures to modify the once-healthy body, and to take hormones modifying the inherent biological agents and the inability to perform any of the functions of that which is referred to as the “male”, the protagonist of this story followed feelings and preferences, and this is very natural. But “natural” is not a value judgment. No. That is not permitted. Value judgments are against the mandate of post-modernism.

Oh. And the person lived indistinctly ever after, manipulating language to suit the flux of thought, feeling and perceived morality.

Okay. Yes. I have a tendency to poke fun and/or attack post-modernism. This for the two following reasons:

1.       My own tendency towards moral ambiguity keeps me well and full aware of where post-modernism actually and logically leads. I know what sort of person I would be without objective truth and this keeps me on my toes about philosophies that would enable all the very worst in my blood to go giddily, viciously wild.

2.       Post-modernism irritates the ever-loving daylights out of me. It is self-eating. It cannot walk for it has swallowed its own legs. It is so fascinated with itself that it—while claiming to see through all the constructs—sees nothing but its own self. It is the quintessential self-centered, self-justifying creature and a well-spring of untrustworthy tautologies.

I found this cartoon (linked to the only source I could find) and I think it handles post-modernism pretty well:

Per usual, C.S. Lewis pointed this out some sixty years ago when what is now called ‘post-modernism’ had not yet lost its baby-teeth:

“You cannot go on ‘seeing through’ things for ever. The whole point of seeing through something is to see something through it. It is good that the window should be transparent, because the street or garden beyond it is opaque. How if you saw through the garden too? It is of no use trying to ‘see through’ first principles. If you see through everything, then everything is transparent. But a wholly transparent world is an invisible world. To ‘see through’ all things is the same as not to see.”

And what does this all come to?

My sister Ronit, among other things. She is a linguist. I am also a linguist (sort of) but I’m what I call a street linguist and she’s a proper one who understands things like…grammar, syntax and structure. It is her job to understand that which is applicable across languages, not just within context.

At first blush my own approach to language would well suit a post-modernist palate. I always say that context is king. And it is. We all know that one word can have a dozen or even many dozens of meanings and only the context can inform us of which one is actually intended. The meaning of the word is influenced by the topic, by inflection, by the speaker and who knows how many other factors that we scarce know to take into account. That is why text-speak is so inane; it lacks a huge number of context-qualifiers. That is also why letter-writing is an art; it’s the ability to infuse the words with the appropriate nuance and sentiment, honing the meaning down to a fine point while not having access to all the traditional tools (voice, expression, gesture).

But while context may be king, post-modernism would have it be a tyrant. One ought not to let context run amok. Context is the medium of communication, not the communiqué itself! Moreover, the truer a thing is, the higher it rises above context.

I am no grammarian, so my sister can speak on the rules and regulations of language to a degree that I can barely understand. This knowledge of the inherent structures that make up languages, both broadly and specifically, is what enables her to do with language things that I—in my context-soaked methods—cannot do; she analyzes them and understands them in and out of contexts; she can approach the language whole, or dissect it into parts.

Language is not as wispy and elusive as some would have us think. It is not as inextricable from its locale as it often seems. If handled with wisdom and care, meaning can survive translation with a healthy heart-beat and live well.

If we make the mistake of chalking everything up to context, we might be astonished (though we really shouldn’t be) at the many horrors that it justifies for itself, and at the many semantic and linguistic games we’ll find ourselves caught up in so as to never have to adhere to something higher or greater than the old adage that ‘perception is reality’. Because, if that’s the case, then all is in the eye of the beholder, and if the eyes are bad, how dark the light within (Matthew 6:23).

Patterns of Portrayal

The people of ancient Judea struggled with legalism in Jesus’ time, just as we struggle with it now...in our own, newer, flashier ways. They knew, and we know, that God’s laws are good, growing firmly out of his will and wisdom. But they lose their potency when we cut them off, take them into our own hands and make them into what is easiest for us. Sometimes we twist his words so badly to make them do as we wish, that we end up abandoning the mess we’ve made of them, tossing this and that word entirely out of our vernacular. We bounce back between legalism and relativism and never seem to hit the center-mark.

When Jesus admonished the Pharisees for giving a tenth of their mint and cumin, while neglecting their elders, he chastised them, not for obeying the law down to their very kitchen spices, but for doing so having cut the heart of God out of the law. They made the law their very own, and in so doing, ruined its purpose...like a child plucking out a flower who then wonders why it starts to wither from that moment on.

Some time ago, I inadvertently come across three television shows, each which had an overtly “Christian” character wherein celibacy is the primary indicator that they are Christian. Oh that and, of course, a small cross on thier neck. At first blush, I was foolish enough to think that this was a positive trend. I’m afraid I was mistaken.

The trouble with this TV “Christian” is that it is simply a caricature that settles amongst the classic list of high-school style stereotypes: the jock, the rebel, the punk, the slut, the goth, the geek, etcetera. As with most caricatures, the depiction is exaggerated, lacks nuance…and by and large, it’s grotesque.

The first example I encountered was on the posthumously popular “Arrested Development”. It is a clever off-center comedy about a severely dysfunctional family which I can recommend for wit, but not for content. The Christian featured in this story is the young girlfriend of a teenage character. She is presented as a drab girl who goes about protesting morally questionable people and events, and is generally disliked (no, despised) by other characters on the show. How much they all hate her is, in fact, a running gag.

At some point during the series, she claims (at age fifteen) that she wants to get married so that she can have sex. She asks her boyfriend to whisk her away to the secular world. Her Christian mother makes a very similar statement of wanting to learn ‘secular ways’, as though she has been living in a nunnery.

The theory seems to be that these poor indoctrinated girls are sexually repressed and secretly wish to escape thier cloistered Christian world. The girl’s “protests on behalf of morality” are also depicted as a hobby, or an opportunity to exercise intense emotions otherwise forbidden to her, rather than as derived of any sort of conviction. She is not a main character...she's mostly there for laughs in this ensemble show:

The second example seems more moderate at first glance but, ultimately, is just as damaging. Strangely, this example does not seem as though it is intended to be negative. Yet it still manages to leave a bad taste in the mouth about what the world believes Christians to be and represent. It comes from the show “The Secret Life of the American Teenager,” about a pregnant teen in high school. (I could not stomach more than a couple episodes of the show, but I looked up the events. Not my kinda show).

Theoretically the show’s objective is a good one; to teach teens the truths and consequences of sex. At least I’m guessing that’s what it is. It even seems to offer not having sex as a viable option. One character and her boyfriend are painted as strong Christians who speak loudly about abstinence. Yet the girl’s boyfriend grows increasingly desirous of sex and ultimately accepts a solicitation for oral sex from a girl he barely knows. He apologizes to his girlfriend for seeing someone else, but lies about the sexual nature of his behavior.

This does not scratch the surface of the unchecked hypocrisy enacted by the supposedly Christian characters in this show. The boyfriend pays someone to do his schoolwork for him. He lies and cheats and is a generally unsavory sort of boy. But of course he is a square-jawed, popular jock.

The girlfriend—initially quite genuine—is a blonde, peppy cheerleader who is very vocal about her Christianity. Later in the series, however, she gives in and has sex with her boyfriend, afterwards feeling shamed and recommitting herself to abstinence. This is a severely mixed message.

On the one hand, we all fall and we can all be redeemed. If that were the crux of the message, not only could I stomach it, but I could support it. But so far, the all-consuming factor for these Christians is sex: i.e. whether or not they’re having it. Purity is important, but what about all the other interacting facets of a God-centered life? Kindness? Justice? Honesty? What about the basic tenants of the faith? What about our Author and Creator? What about any other factors of what it means to be a person of faith?

I should point out that this show in particular was well-versed in ‘Christianese.’ The girl wore a purity ring, invited friends to church functions and her prayers made her sound like someone who had been to a youth-group meeting or two.

The third example is the most troubling by far. It comes in the form of the show “Glee,” about classic misfits finding a place and some joy in show choir. Interestingly enough, it’s about defying stereotypes, as it goes on supporting them every which way. It’s fun, musical and peppered with enjoyable quirks.

In this show, there is also a lovely, blonde cheerleader who wears a shiny silver cross. She is aggressively vocal about her virginity and that of others (dare I say “the Lady doth protest too much”...?) She is also rude, malicious and enjoys blatantly drawing her boyfriend to what she then makes clear he cannot have (and I mean very blatantly. The show was at pains to point this out, lest they be accused of 'blaming a girl for the guy's behavior'). The line “we’re about teasing not pleasing” is uttered in the second episode. This character is obsessed with appearances, reputation and is, of course, territorial with ‘her man’. She is meant to be despised and indeed she is despicable.

When this character was leading a school celibacy club (where the girls talk about the wonder of wearing sexy cheerleading skirts with which to tease their male counterparts), I rather sided with the secular teen who, watching the entire absurd display, proceeded to point out how skewed their motives and behaviors were. (Note: the show has veered far from this premise…this was only the launching point to serve the desired aim of pitting the Christian cheerleader character against the main female character)

It seems the secular world has reached the following simple conclusion; these Christian kids are really emphatic about abstinence, but they have no follow-through. Something must exist en force in order to be parodied, and this concept is being parodied left and right. A majority of the creative minds in television seem to have gleaned little more than: Christians are hypocrites and snobs, who either hold thier physical purity out like a vicious lure, or hold it close like a religious security blanket.

I can’t help but wonder if this perspective has its roots in the fact that today’s youth find it easier to claim obedience to a physical command, than submit to a spiritual lifestyle. I hope not, but if so, it is legalism and nothing more and its legs will eventually buckle out from underneath. Abstinence does not a godly person make. It’s supposed to be a strong indicator—an outflow, or by-product—of your life purpose, not the purpose of life itself.

Popular media has been producing its version of Christians for quite some time now, and some of their critiques are unfair. But some are fair. But stereotypes can almost always be distilled down from thier respective hyperbole into some grain of truth--or at the very least a point of origin--which must be examined.

It seems that, with the preponderance of purity conferences and bubble-gum style celebrities with “true love waits” rings, the concept is making its way into the very public sphere as a Christian criterion. The emphasis is perfectly understandable, since abstinence can be a hard ‘sell’ in a culture where the only stipulations for sex are that it be ‘safe and consensual.’ And, y’know, it helps if you kind of like the person too.

But if the virtue of waiting-till-marriage stands on its own to the world, without comprehension of meaning and without roots in a believer’s love for God, then that virtue will fall at earliest convenience. It should be noted that of all three referenced “Christian” characters, two had premarital sex, and one tried her hardest to do so.

The idea of abstinence is definitely on the secular radar screen, but the reason behind it clearly isn’t. Until the deeper motivation becomes clear from the inside out, then the whole thing will continue to be seen as some baseless, archaic idea, when viewed by a world that categorizes abortion under the term “reproductive rights” and says that following the blind-eyed demands of momentary desire is to be known as “sexual freedom.”

However, if our choices flow, not from moral checklists, but from seeking and abiding in the source, our Messiah, then the world will scratch its head in wonder when we refuse to fit into the confines of what we are imagined to be. Then the world will have a reason to search for the answer to such an anomaly, instead of simply labeling it with a cross and slapping on a purity ring…which they, not unreasonably, expect to fall off at any moment.

 POST SCRIPT (because I wrote this article a while ago):

Lo I did find a Christian character on TV that is neither coddled (as on Christian-made TV) nor demonized! Shirley on Community. (Awesome show, by the by). They deal in both stereotypes and complex facts. The show both criticizes her and adores her. She’s not perfect, but she strives to do right. She loves her non-Christian friends, but is often saddened by their choices and behaviors and can sometimes be harsh or judgmental towards them. It’s a rare show where a Christian is treated more as a person than as a concept. There are seventy-five thousand other reasons to like the show—it’s an ensemble cast—but her character is definitely one of them!

A little montage of Shirley clips which may or may not be appreciated if you haven’t seen the show:

Searching for the Right Things in All the Wrong Places

Below is my attempt to delve into the appeal of Paranormal literature. Though not so old, it is already becoming dated (Dystopias are the new thing, it seems). Trouble is, I don’t read Young Adult Paranormal literature. I like reading about it, because it produces interesting discussions…I just don’t enjoy reading paranormal romances. Not my thing. The real reason that I even had enough information to write this is because I have a book-review addiction, and an affinity for snark: YA (young adult) paranormal romances produce scads of both. So, having read more reviews and snark pieces on this style of novel that I care to admit, I was more or less able to pick up on the trends as an outsider, and form on opinion on the ‘why’ of the thing.

Bookstore shelves are stuffed to bursting with Young Adult paranormal novels these days. Not only that, but the contents of these novels, per most genre fiction, fit neatly into a comfortingly familiar plot structure; young girl meets mysterious, inexplicable boy who also inexplicably loves her despite her plain humanity. The boy will turn out to be one of the following; fallen angel, vampire, werewolf, faerie king or some such mystical being.

It is not a bad set-up and though the famous (or infamous?) Stephanie Meyer had a firm hand in popularizing the sub-genre, she was hardly the first person to put this fantasy to paper. The appeal is obvious; the tension of two different worlds, a heavily exaggerated version of a cultural or class conflict—a ‘higher’ being drawing a lower into some epic, earth-shattering romance. ‘Meant for each-other’ to the impossible extreme.

Catering largely to teenagers, but appealing to almost the entire age spectrum, the gist I get from my critical-book-review addiction is that most of these tales break down into a series of tension-fraught make-out scenes, with the paranormal conflict laced throughout so as to make all this hormone-charged behavior so much more epic than it would otherwise be.

Is it surprising that teen girls want romance? Hardly. Is it a shock that they find the exploration of sexuality in these books fascinating? Not at all. Is there more to this obsession with otherworldly romance, than meets the eye?

Absolutely. And the desires buried in the text go beyond the secularly obvious.

So let’s begin at the beginning (“and then, when we get to the end, let’s stop!”): Otherworldly. Something beyond our normal parameters. What is it that draws people to the “other” which can’t be defined, contained or at all transformed? It can’t be discarded. The lure is too strong. The mysterious “other” is what it is and it’s worth your time (Why? Because). Some people wonder and question. But she knows. That nameless girl who represents all the heroines in these stories knows. Therein lies the appeal. The very idea that there is no concrete explanation is half the draw.

But, wait a minute…why is it always a girl being drawn “upward” into this mystical romance, and not the other way around? We could cite sexism or marketing strategy. The trope sells like hotcakes. But that’s an insufficient explanation. Why does the formula resonate?

Well first of all, from a strictly story-standpoint…it’s the most basic Cinderella tale: being rescued from the normal, from the mundane, from the unpleasantness of regular life.

But from a broader, spiritual stand-point, I think we can answer that question of resonation when we recall that the church is referred to as the ‘bride’; a woman, plucked from obscurity to become something far beyond her natural capabilities. The same metaphor is used in the Bible to describe God's relationship with Israel, most particularly through the prophet Hosea. She was meant for it, somehow...in spite of the circumstances, and in spite of herself, even.

It should also be noted that there is a male version of this trope and the sci-fi/fantasy world is positively saturated with it. The farm-boy/rogue/outcast who turns out to be the ‘destined-one’/king/savior-of-all-mankind. The parallel here is a bit more overt and accepted than in vampire “chick-lit”. ‘Messiah’ figures in literature are very common. But, for some reason, it’s the bride/Cinderella figure that is the current money-maker, cultivating avid fans who line up for book-number-whatever like it’s Harry Potter or something. (I definitely get the appeal of both tropes, but I like the more action-y fisticuff characters my own self…those are on the up-and-up in YA female-oriented literature as well, a la Hunger Games). It’s a dime novel that doesn’t look like a dime novel, essentially.

The trouble with both tropes is that these messiah-types and lover-hero types, however otherworldly, are inevitably filled with human flaws and selfish actions. Even the ostensibly ‘perfect’ ones come off as tin men and nobody likes them because there’s no such thing. We do not know how to make what we do not understand. We write human messiahs with supernatural powers, because that’s all we can manage. We turn them into the ideals of what we want to be, or how we wish we would be loved. We are trying to satisfy a desire we were created to have…and which can be fulfilled...but only by God.

Vicariousness isn’t gonna cut it…but it sure has oceans of market-appeal: Romance, Sci-fi, Fanstasy, Video Games, Role Playing, Chick-flicks, Super Hero movies etc.

Now what about the fact that, in many of these teen novels, the mysterious male lead often treats the smitten girl condescendingly...even unkindly? He’s a “bad boy.” He’s “dangerous.” What does this say about our society? Do women want to be pushed around without explanation? Do they want to be treated poorly? Must the man keep his epic secrets from them? Must he deal with her so strangely? Must he be so difficult to understand? Must the heroine feels like she’s kept in the dark?

(Frankly that would annoy the ever-loving daylights out of me in a guy character, but okay, it seems to be really popular)

Well, I’m not alone in my belief that women don’t want to be treated like this by any actual, human man (that’s a different discussion called “unhealthy relationships”) but only by a fantasy ideal whose otherwise inscrutable behavior is derived of irrefutably loving motives. They want to be loved and pursued in this very unique way by this incredibly unattainable person. So he gets invented on the page. These heroic figurines can’t live outside of the lines they’re typed in, yet they represent the notion of something powerful and all-knowing that we less-knowing humans long for.

To suss this out, I can only recall that the heroes of both the Old Testament and the New struggled with the genuine hardship of following God. He didn’t always make sense to them. He was not always easy to obey. His judgments could be devastating. His followers have been known to endure heartbreaking delays, persecution and periods of silence, loneliness and pain. Sometimes he permits horrible things to happen to those who love him, as in the cases of Job and Joseph.

But He was worth it to them. He is worth it to us. Also they were worth it to Him, which is the confusing bit. His thoughts are not our thoughts neither are our ways his ways. I’m tempted to say to this entire genre of paranormal romance, as if to a person, “close…so close, but no cigar.” The crucial facts are missing, so the passion is misdirected.

This is where the central problem is. No human is worth this particular breed of trust and devotion. No glittery hero either. So obsessions are created around these human impossibilities to compensate for this giant misdirection away from God towards Man. We should love and serve each other, not idolize each other. Are we setting young girls up to idolize and idealize the men they date/marry? Yes, I suspect so, and it’s easy to see how that will go awry.

It’s perhaps too simple for me to dismiss these teen fantasies as merely that. But in our modern world, in which ‘youth culture’ is dominant and worshiped, the vamp-and-werewolf literature of today probably bears a more accurate representation of people’s deepest desires than the Andy Hardy-and-Nancy Drew of yesteryear. Young adult literature is dubbed excellent if it is bilingual; speaking equally to its target audience and to the generation that raised them.

This is the tricky part; these sorts of books are the fluff of our day. These are the sugar-coating idealists. The wistful dreamers. The seekers of happily-ever-after, producing ‘spunkified’ versions of old-fashioned damsels-in-distress. The cynicism which surrounds these mouthfuls of cotton-candy can quickly melt their thin cry for something ‘other’—oh how much hilarious snark they have produced!—because it is so very thin. It hardly knows what it’s asking for. It’s caught in the mire of a life unperceptive of God.

As C.S. Lewis observed about ungodly or perverse affections, “Eros, turned upside-down, blackened, distorted and filthy, still bore the traces of his divinity.” So, are sewage weeds better than nothing growing at all? At the very least, they show a lack of resignation to the pervading philosophies in which all deep desire is dismissed as childish folly; love is a lie, faith is a fairytale and destiny is for dungeons & dragons.

So perhaps my respect for these pieces of literature is scant, but my empathy is substantial. This washed-out fantasy love can be seen for what it is beneath all the teen angst: yet another translation of a deep, unshakeable desire to know, love and be loved by Someone enigmatically “other”—the only One who stands so wonderfully beyond our natural selves—to be in the otherworld, with the One who created the world.