Deleted tweets are the truest kind

My heavily left-wing Twitter feed has seized upon a tweet from some obscure right-wing account that made the bonehead error of saying that Tammy Duckworth failed to “stand up” for veterans and then deleted it. By all accounts, they aren’t handling the situation as graciously as they could be, but still, the scene is ugly. It is literally a mirror image of right-wing harrassment campaigns — mocking the very idea of being able to delete a Tweet, fantasizing about people losing their jobs, etc.

If it turns out they were consciously mocking Duckworth’s disability and then thought better of it, I suppose the treatment is more justified. But from what I can see right now, this is just another instance of the bipartisan “smell weakness, then mercilessly swarm” routine that everyone has apparently decided is a healthy and beneficial norm for online life.

One of the most disturbing things to me is how many people are apparently opposed to the very idea of deleting a tweet or post, as though it’s an illegitimate attempt to avoid the “punishment” you deserve. Maybe Twitter should just remove the deletion function altogether, right? Is that the world we all want to live in now — a world where once you hit post, it is on the permanent public record for ever and ever and you can never escape it? Maybe universal vigilante surveillance is the way to go. Maybe the problem with the NSA is that it’s not participatory enough. In either case, if you never make a small mistake ever, you have nothing to fear.

Of course evangelicals support Trump

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There’s a lot that’s interesting about Randall Balmer’s recent lamentation over evangelical support for Trump, but I think his argument is hamstrung by his equivocation on the term “evangelical.” The bad evangelicals we know today are contrasted with the better, more authentically pious evangelicals of the past, who had not yet sold out to power and wealth.

In my opinion, it is more accurate to view American “evangelicalism” as something new, something that came into existence in and as the “religious right.” This is not to say, of course, that our evangelicals have no genealogical roots in the more pietistic and fundamentalist strands of American Christianity. But the idea that “evangelicals” were once all about proper theology and have since turned to politics is wrong. Evangelicalism in the contemporary American sense of the term has always and only been a political movement — a form of identity politics that has always tied together Jesus, America, and whiteness.

And it has always been utterly theologically vacuous. It is not an attempt to build on past traditions, but to erase them and replace them with a generic “non-denominational” vision of Christianity that is taken as self-evident (despite coming from God knows where). I had a front row seat as generic evangelicalism cannibalized the Church of the Nazarene, and the signature gesture was always to downplay or even belittle whatever was distinctive in Nazarene doctrine and practice in favor of one-size-fits-all, “seeker-sensitive,” wannabe megachurch pablum. All that’s left over from pietism and revivalism is the shallow emotionalism of tearing up while you belt out a chorus for twentieth time.

Generic evangelicalism claims to be all about biblical innerancy. Yet it doesn’t have the courage of its conviction when it comes to biblical literalsm, as the kind of classical fundamentalist apologetics explaining away apparent inconsistencies is absent. Evangelicalism has never produced anything to match the rigor of a document of the heroic era of fundamentalism such as the Scofield Reference Bible. Generic evangelicalism effectively has no biblical hermeneutic whatsoever, aside from the sheer opportunism that makes the Bible out to be a divinely inspired cross between the Wall Street Journal editorial page and a management self-help book.

There’s nothing inconsistent about evangelicals buying into Trump’s posturing and nihilism, because evangelicalism is itself nothing but posturing and nihilism. To paraphrase Karl Barth, evangelicalism was always “the invention of the anti-Christ,” an attempt to develop an American natural theology that turns whites into a chosen nation. They’re not “falling for” Trump, and if we view them as being somehow deceived, it’s only because they bought into a bigger lie long ago.

Freestyle Christianity

I recently did an interview with the guys over at Freestyle Christianity, and you can listen to it here.

The astonishment that such things are “still” possible

Klee - Angelus Novus (1920)

Benjamin’s “Theses on the Philosophy of History” relentlessly attack the notion of any form of necessary social progress, whether liberal or Marxist. In the current election cycle, we may be witnessing a fresh “now of legibility” for this much-quoted text. Who can follow the bizarre events unfolding before us and still hold onto the illusions that the arc of history — or demographic change — will “automatically” save us in the end?

“Progress” in the conventional sense is simply not on offer here, in large part because we’ve had decades of “regression” in those terms. In the ostensibly “progressive” party, we are offered a choice between perhaps the most authentically conservative candidate in recent memory — Hillary Clinton, who promises to fight to keep things exactly as Obama left them — and an opponent who, in terms of the “progress” of recent history, counts as nostalgic and even regressive — Bernie Sanders, who wants to restore the elements of the postwar settlement that have been eroded and destroyed. To go forward, we must go back.

Meanwhile, on the ostensibly “conservative” end of things, we have people who are either “progressive” in the sense of wanting to hurry along existing trends (the neoliberal “Republican establishment,” such as it is) and outright revolutionaries — most notably Trump, but also Cruz. While much of their rhetoric seems “regressive” in the traditional “things should get more lefty” terms — how can anyone “still” embrace the KKK, for instance? Buy a calendar! — in reality they are offering us something unprecedented, something we truly cannot predict. The superficial nostalgia of “Make America Great Again” should not hide the fact that nothing Trump or Cruz is proposing is actually a “return” to any previous era. The embrace of white supremacy at the current moment, for instance, means something radically different than a similar move would have meant when even abolitionists were pretty much racists.

We can see the same thing on the state level. Bruce Rauner is not aiming to return Illinois to some previous state — he wants to impose an unprecedented arrangement upon it, and to achieve that he appears to be willing to literally shut down all state agencies for his entire term if need be. Here the Democrats are most vividly the conservative party, the party that is in favor of having a state government at all. And the telling thing, I think, is that — due to Rauner buying off a Democratic legislator — the Democrats are one vote short of the supermajority needed to render him totally irrelevant to the political process. All it would take is one Republican to say, “My God, this is lunacy” and it would all be over. And not a single one will.

We see a similar dichotomy in the response to public pressure. Republicans, going all the way back to George W. Bush, simply do not care. They’re going to do what they’re going to do, and the only question is when they’ll get bored of the spectacle and call in the national guard. Democrats, by contrast, are the party of at least pretending to respond to protest. Illinois offers an instructive example here: there have been countless fruitless protests against Rauner, but the terrible, corrupt, conservative Democrat Rahm Emanuel has made some token gesture toward meeting protestors’ demands and even allowed protestors to disrupt Christmas shopping unmolested. His responses have been token at best, but even Rahm — who is surely the very worst the Democrats have to offer — acknowledges and responds in some way.

This is why I distrust all those who smugly inform us that Trump’s most outlandish plans are a dead letter. Presumably this is because of institutional constraints — but since when are Republicans known for working within institutional constraints? During the Obama years, they have systematically weaponized those constraints, turning the fillibuster into a de facto minimum vote threshold, repeatedly playing chicken with the debt ceiling, and now flatly refusing to entertain any Obama nominee for the Supreme Court. They have fought aggressively from a position of virtually unprecedented weakness and repudiation, and they have been rewarded electorally.

Does this mean that Trump really will carry out the most massive population transfer in human history? I don’t know. I hope not. But we can’t rule it out. We can’t rule anything out. He would be the commander in chief of the United States armed forces, and he would have Republican allies at all levels of government, who control militarized and deeply racist police forces. Will the Republicans in the Senate literally let the Supreme Court die off one by one before they allow a Democrat to confirm a new justice? I don’t know. I hope not. But they could. They have the power to do that. Similarly in Illinois, do we really know that Rauner won’t continue his crusade for all four years? I don’t know. I hope not. But he could — there is nothing compelling him to sign any budget ever — and I don’t think we really know what that will look like for the state to be shut down for four years. And then we don’t know that he won’t be reelected.

In any case, demographics will not save us. The longer they’re in power now, the more opportunity they have to entrench their power. Conservative overreach will not save us. The more public institutions they destroy, the more they destroy the constituencies for them. Trump won’t lose automatically, because neither Hillary Clinton nor Bernie Sanders can fully control events. The normal back and forth of politics, the trends and data, will not save us — because the unprecedented can and does happen. It is happening before our eyes.

Humanity has grown so old: On 2001: A Space Odyssey

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Last night we went to see 2001: A Space Odyssey, which is part of the 70mm Film Festival at the Music Box. I’ve seen the film several times before, but never on the big screen. One thing that struck me was how much more patient I was with the pacing when seeing it in the theater as opposed to seeing it at home — it works so much better if it has the advantage of absolutely dominating your senses. This was especially the case for the final section, “Jupiter and Beyond the Infinite,” which is also the most puzzling part of the film.

Some details were also more legible than on our almost comically small television — for instance, the brand names that appear seemingly everywhere. The space station is a Hilton, all the computers are IBM, even the food processor is Whirlpool. This is a “believable” detail from our perspective, but in context, I think it’s meant to be jarring in its very familiarity — we’ve reached out to touch the stars, space travel is now routine, but everything is the same. Calling home and leaving a message with your cute toddler is the same. Meetings are the same. Small talk and gossip are the same. They even pause to take a group photo in front of the monolith!

Read the rest of this entry »

Posted in film. 8 Comments »

Tragedy and Revolution

This article on the Russian Revolution by Lars T. Lih makes for interesting reading. He argues that leftist and liberal critics of the Soviet Union alike have over-emphasized doctrinal or ideological disputes, which were in fact meant to provide post-hoc rationalizations for decisions that had been made on other grounds. The key decision was whether some kind of accomodation must be made with the “bourgeois” educated class or whether the working class and its party would need to “go it alone.” Mensheviks favored the former, while the Bolsheviks obviously preferred the latter.

What’s striking to me about Lih’s argument is that he claims that both the Mensheviks and the Bolsheviks were empirically right about the situation on the ground — that really was the key decision. They were having the right argument. Read the rest of this entry »

CFP: A Postsecular Age? New Narratives of Religion, Science, and Society, 2016 IRC Conference, Oxford, 27-30 July

Donovan Schaefer has passed on this CFP that may be of interest to AUFS readers. Further details may be found on this flyer (PDF).

The past 20 years have seen the development of the interdisciplinary subfield of ‘secularism studies’ or ‘critical secularism studies.’ Previous theories of secularisation typically presupposed the steady march of human civilisations toward non-religion—in part under the influence of scientific advance. By contrast, these new approaches view secularism and narratives of secularisation as ideological artefacts corresponding to specific times and places and in need of critical framing. Are we then living in what some have called a ‘postsecular’ age? Why have atheism and secularism become so fascinating for scholars—and in popular culture—for the past two decades? Has the secularisation narrative gone away (or changed shape?), putting religion back on the agenda of scholarship, global politics, law-making, and commerce? Are developments in science contributing to these trends? What effect have the New Atheism and new deployments of scientific authority had on secularisation theory? Why do secularisms look different in different times and places? What is the role of globalisation in the emergence and transformation of secularisms?

Short papers are invited on topics relevant to the conference themes, to be delivered in parallel sessions of 30 minutes duration (20-minute paper, 10 minutes discussion). Those wishing to contribute a paper should submit a title, a 300-word abstract that situates the paper against its scholarly backdrop, and institutional affiliation by email to irc.admin@theology.ox.ac.uk with the subject line:

“A Postsecular Age Conference Abstract”

Closing date for abstract submissions: Friday, 15 April 2016

Notification of acceptance: Friday, 6 May 2016

For questions on paper submissions, please contact donovan.schaefer@theology.ox.ac.uk.

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