I Love You but You Didn’t Do the Reading

Our weekly list of ILYBYGTH-themed stories from around the interwebs:

Queen Betsy jeered from Left and Right:

betsy devos dolores umbridge

Saving Hogwarts: Something we can all agree on?

What’s wrong with data? Jeff Tabone reviews The Tyranny of Metrics at FPR.

  • Best bit: “measurements rarely reflect the prime educational mission of an institution.”

Historians tweet about Trump ‘n’ Putin at HNN.

A sort-of-conservative fix for higher ed: Razib Khan reviews The University We Need at NR.

Abortion rights and the coming divide. Will the USA be split in three? At RCP.

SCOTUS could get a different sort of new majority, too: Private-school attendees. At Atlantic.

After Hurricane Katrina, New Orleans scrapped its entire public-school system in favor of privatization and competition. Did the charter-school revolution help New Orleans?

Trump’s Christian Nationalism, by Gene Zubovich at R&P.

Is it kosher for public-school student to fundraise for a religious mission trip? A Colorado court says no, at FA.

When it comes to fixing schools, tech billionaires will continue to fail. Zeynep Tufekci in NYT.

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Abortion Storm Clouds

Historians shudder a lot these days. But nothing has made me more nervous than this: Life-or-death moral imperatives are being tied to states and regions. We’ve seen this before and it led to the most horrific war in American history.

1860_Electoral_Map

We’ve been divided along moral and geographic lines before…

We don’t want to be hyperbolic or hysterical. The historical precedent, though, is clear and alarming. In the years before the 1860 presidential election, major parties like the Democrats and Whigs tended to have support in both North and South. In that crucial contest, though, the regions divided cleanly and ominously.

With the nomination of Brett Kavanaugh to SCOTUS, we’re seeing worrying trends. In my home state, for example, Governor Cuomo has pledged to take steps to preserve abortion rights in case a new SCOTUS overturns Roe v. Wade.

At the same time, as Bill Scher has pointed out, sixteen other states already have laws on the books that ban abortion. If SCOTUS were to overturn Roe v. Wade, those states would become “Life States,” while places like New York and California would become “Rainbow” or “Freedom” states.

The Center for Reproductive Rights has put together a map of what the country might look like. In a scarily similar way to 1860, we see a clear geographic divide between states that would allow abortion and states that would ban it.

abortion map 2018

CPR’s 2018 divisions…

What will happen? No one knows, least of all historians. The precedent, however, of tying a fundamental value to a geographic entity is alarming.

I Love You but You Didn’t Do the Reading

From Missouri Satanists to Alabama racists to Kentucky fundamentalists, this week saw it all. Here are some ILYBYGTH-themed stories that came across our desk:

If Christians can refuse to bake cakes, can Satanists refuse to wait for an abortion? Friendly Atheist Hemant Mehta talks with Lucien Greaves about the case at Missouri’s Supreme Court.

Can a university expel a student for a racist rant? The ACLU says no in a case from Alabama, at IHE.

Indian evangelicals and the changing face of the American megachurch, by Prema Kurien at R&P.Bart reading bible

“Truth Decay:” Chester Finn spreads the blame for fake news beyond civic ed, at Flypaper.

Fundamentalists were right! College really does endanger children’s faith, at IHE.

Texas judge says God told him to interfere with a jury, at Americans United.

What do Americans “know” about evolution? Glenn Branch reviews the latest numbers, at NCSE.

Online School of Tomorrow closes today, leaving Ohio students scrambling, at CPD.

Want to earn millions? Resign in scandal from presidency of Michigan State, at IHE.

Curmudgucrat Peter Greene on the difficulties of healing the country’s racist past.

Should evangelicals defend Trump? Mark Galli critiques court evangelicals, at CT.

The quandary: Conservative intellectuals in the Age of Trump, at WaPo.

  • Best line: “Trumpism has torn down the conservative house and broken it up for parts.”

What makes Ben Shapiro tick? At Slate.

I Love You but You Didn’t Do the Reading

Another doozy of a week. Here are some ILYBYGTH-themed news stories you might have missed:

Pro-lifers love the new science, by Emma Green at The Atlantic.

What happened to Crusade University? David Swartz tells the tale of the evangelical flop at Anxious Bench.Bart reading bible

Ohio teacher suspended for telling an African American student he would be “lynched,” at NYT.

How can universities promote intellectual diversity? Some presidents are hanging out with campus conservatives, at IHE.

UK report: Evolution acceptance lower among less-talented students. HT: VW.

What does Queen Betsy think went wrong? Politico describes her latest address.

The danger of homeschooling: LA finds “emaciated children chained to furniture,” at NYT.

Cultural bridge or soft censorship? UMass Boston protests against Confucius Institute, at Boston Globe.

Continuing crisis at Chicago’s Moody Bible Institute:

A new Bible bill for Iowa public schools, at Des Moines Register. HT: MC

Who can still love Trump?

Science and the Action Flick

It’s been said by enough smart people that we should start listening. Religion and science aren’t at war. This morning, a recent story about science and abortion suggests a new analogy for understanding the role science has always played in our hundred-years’ culture war. It has more to do with Jackie Chan and Bruce Willis than Galileo and John Scopes.

SAGLRROILYBYGTH won’t be surprised to hear it. Historians like Ronald Numbers and sociologists like Elaine Howard Ecklund have long since punctured the tired old myth that religion and science have always been on opposite sides of our culture-war trenches.

The old story is that religious conservatives fear and loathe science. They insist—the myth says—on anti-scientific ideas about a young earth because they don’t like science. They fight against scientific progress using stem cells because they prefer God to knowledge. They put their heads in the sand and bat science away with a swat of their annotated Bibles.

It’s just not accurate. As Professor Ecklund writes in her recent book, her surveys of evangelical Protestants found very different attitudes. They like science and they think science and religion can get along. For example, evangelicals are actually slightly less likely than the general population (13.9% of evangelicals compared to 14.9% of all respondents) to think that science does more harm than good. And, as Ecklund puts it, evangelicals

are actually significantly more likely than the general population and significantly more likely than any other religious group to see religion and science as having a collaborative relationship.

News from the abortion front shows how the religion/science dynamic actually works. As Emma Green reports in The Atlantic,

New technology makes it easier to apprehend the humanity of a growing child and imagine a fetus as a creature with moral status. Over the last several decades, pro-life leaders have increasingly recognized this and rallied the power of scientific evidence to promote their cause. They have built new institutions to produce, track, and distribute scientifically crafted information on abortion. They hungrily follow new research in embryology. They celebrate progress in neonatology as a means to save young lives.

Nor is this conservative religious fondness for science new. As I argued in my book about educational conservatism, in the 1920s anti-evolution leaders counted on mainstream science to disprove Darwin’s ideas about natural selection. At the Scopes Trial, for instance, proto-creationist William Jennings Bryan assumed he could put leading scientists on the stand to disprove the atheistic pretensions of false evolutionary science.

It was only when Bryan couldn’t find credentialed scientists (except for one impressive gynecologist) willing to take his side that he decided to fight against the use of expert scientific testimony.

Today’s pro-life activists are on the other side. They’re finding proof for their claims from mainstream science, and they’re thrilled. These conservative religious activists don’t fear science. They don’t loathe science. Rather, they desperately want to use science to prove themselves right. Science is only bad when it seems to go against them.

To our ILYBYGTH eyes, this situation suggests the need for a new way of thinking about the culture-war relationship between science and religion. They are not at war. We don’t see religious conservatives fighting against science. Rather, we see both sides eagerly glomming on to any science-y sounding proof of their position.

So here’s my humble suggestion for a better way of imagining the real relationship: Science is like the gun in the big fight at the end of action movies.

Hear me out: In any decent action flick, the final fight between the hero and the main villain takes a ridiculously long time. Each combatant will sustain enough blows to fell a charging rhino, yet they continue to battle. In a lot of the good fights, one or the other of the combatants will pull out a gun at some point. He or she smugly thinks the fight is over, but the gun will inevitably be batted away. As the fight progresses, both combatants desperately strive to reclaim the gun, to end the fight once and for all.

The way I see it, science is the gun. Both sides want it. Both sides recognize its power. Both sides hope that they can use it to end this too-long conflict by seizing it and using it against the other side. The gun is only bad when the other guy has it. From abortion to creation to sexuality, everyone wants to claim that science is on their side, no matter what that side is.

I Love You but You Didn’t Do the Reading

This week the interweb’s series of tubes heated up with plenty of ILYBYGTH-related material. Here are some of the stories we might have missed:

It’s not just segregation. In NYT, John Rury and Derrick Darby on the history of racial imbalances in the rate of harsh school punishments.

Leo Ribuffo at HNN on Trump, Nixon, and anti-Semitism in the Oval Office.

Evangelicals for Obamacare.Bart reading bible

Inside the mind of school-choice maven Eva Moskowitz. Why do teachers call the NYC charter-school leader “Evil” Moskowitz?

Why is young-earth impresario Ken Ham mad at Princeton University?

AG Sessions: Free speech for campuses, not for NFL sidelines.

“Why in the hell would I pay 60 grand a year to have my child’s life ruined?” Mary Poplin at Christianity Today on the dangers of “secular privilege” in higher education.

Can an academic journal nowadays publish a defense of colonialism? The latest on the Third World Quarterly hullabaloo from CHE.

What will make conservative parents happy? Michael Petrilli looks at school choice at National Affairs.

Harvard, Queen Betsy, and school choice: Peter Greene tears apart Devos’s Harvard speech.

What’s Wrong with Princeton?

Why is young-earth impresario Ken Ham mad at Princeton University? It doesn’t have anything to do with creationism…unless we really understand creationism.

You’d think Ken Ham wouldn’t give a fig about the goings-on at elite Princeton University. After all, Ham—the brains behind Kentucky’s Creation Museum and Ark Encounter—won’t even recommend evangelical colleges such as Wheaton. You’d think he’d have given up on no-longer-evangelical colleges like Princeton a long time ago. Yet Ham is furious at Princeton.

What’s Ham’s beef?

As Ham laments on his blog, Princeton’s Office of Religious Life co-sponsored an event supporting Planned Parenthood. As he puts it,

When universities like Princeton back Planned Parenthood, they abandon a commitment to dialoguing about healthcare or women’s rights. Rather they show a commitment to the violent ending of a life—the life of the unborn. And that is a commitment that harms women, families, and children. We need to stand up for those without a voice and encourage women to choose life for their babies. Abortion is nothing less than the sacrifice of children to the god of self.

SAGLRROILYBYGTH are sick of hearing it, but some folks might be wondering what any of that pro-life stuff has to do with creationism. Isn’t creationism about the ways humans came to be? Why are creationist activists talking about abortion, much less the activities of a purportedly untrustworthy university like Princeton?

As I’m arguing in my current book, if we really want to understand creationism, we have to come to grips with a couple of points highlighted by this story.

First, creationism as a whole doesn’t necessarily have anything to do with abortion. There are plenty of people out there who believe that God created humanity AND support the work of Planned Parenthood. When we talk about the tight connections between creationism and anti-abortion activism, we’re only talking about one type of creationism, the sort of creationism on offer at Ham’s Creation Museum.

foundations AIG

The REAL battle, as seen from Kentucky.

 

Second, as Ham is fond of pointing out, evolutionary thinking is not only about science, but about an all-enveloping worldview that undercuts true Christian belief. Creationism, as Ham sees it, is about more than young-earth science. It is about a deeply conservative sort of faith, one in which same-sex marriage, abortion, drug use, premarital sex, and a host of other social ills are the flowers of a poisoned evolutionary seed. For Ham and his young-earth creationist allies, the issues of abortion and evolution are intimately joined, even if they are not for other types of creationist.

Seen in this light, it makes perfect sense for Ken Ham to be mad at Princeton. For Ham, abortion IS a creationism question.

I Love You but You Didn’t Do the Reading

A few stories from the interwebs this week that might be of interest to SAGLRROILYBYGTH:

Can a public university have a Christian chapel? East Central University in Oklahoma goes back and forth.

Culture-war category bashers: Pro-life feminists.Bart reading bible

Historian Chris Gehrz: Don’t forget about America’s tradition of Christian communism.

Celebration or segregation? A skeptical look at separate graduation ceremonies.

What do high-school students want? The Fordham Institute’s study of student types.

Ole Miss takes the plunge: Changing the name of Vardaman Hall & putting up slave-labor historical notices.

When Queen Betsy asked for suggestions, people listened. Politico tallies the comments so far.

Hobby Lobby Bible Museum hits a snag: Forced to return artifacts to Iraq.

Who was the first American philosopher to tackle creationism? Glenn Branch finds a new historical clue.

A week late, but still worth reading: Cara Burnidge compiles great takes on “America.”

They Love You but They’re Going to Brexit

I admit it: I don’t get out much. I live in the USA. I study the history of the USA. I spend my time trying to understand parts of the USA that just don’t make any immediate obvious sense to me—things like creationism and fundamentalism. So my ears perked up when I heard that the new “kingmakers” in the UK were guided by “a mixture of old-time religion and secular nativism.” Based on the flurry of news about them, they certainly sound like US-style religious culture-warriors.

DUP

Look familiar?

But I don’t know much about it. Here’s what I’m reading: After Theresa May’s drubbing in the recent election, her Conservative Party has had to partner up with the Democratic Unionist Party from Northern Ireland. The DUP is an odd duck in Europolitics. As one European journalist described them, they don’t fit in in Europe, but “to an American, especially from the deep South, the party would seem much more familiar.”

After a quick look, it does sound eerily similar, but not exactly the same. The DUP are against LGBTQ rights; they are anti-abortion; they are climate-change deniers. Many of its leaders are regular church-goers; many leaders are creationists. Due to the turbulent and violent recent history of Northern Ireland, they also have ties to right-wing paramilitary groups.

Like many American fundamentalist groups, the DUP was founded by a Presbyterian hard-liner. The Reverend Ian Paisley—in yet another connection to historical American fundamentalism—was motivated by a political and theological anti-Catholicism.

Carl McIntire 1970

Carl McIntire, American Fundamentalist, 1970

Of course, there are big differences. Being anti-Catholic in Ireland is a world away from being anti-Catholic in Texas. Being a “militant” Presbyterian in a warzone is different from being a “militant” Presbyterian in New Jersey.

Yet the connections still seem palpable. According to The Economist, at least, the DUP is motivated by the same sense of usurped proprietary nationalism that fuels American fundamentalist outrage. As that paper put it,

What unites many voters of Protestant heritage, whether religious or not, is a feeling that the tide of history has, in some mysterious and unfair way, turned against them. . . . The DUP speaks to the fears and aspirations of those voters—sometimes in subliminally religious language and sometimes in more secular tones.

Educate me, SAGLRROILYBYGTH: Am I missing something? We hear time and time again that no other post-industrial society fuses together God and society the way American conservatives like to do. From what I can tell, the theocratic dreams and creationist textbooks of the DUP sound awfully similar.

Pro-Life: From Liberal Catholics to Conservative Protestants

Who are the folks who stand outside of family-planning clinics these days, warning young women that some planning services are nothing but the cruelest form of murder? As historian Daniel Williams argues in a recent article in the journal Religions, the “pro-life” movement shifted from its early roots as a socially liberal Catholic cause to a politically conservative Protestant one.

Is this kind of thing inherently "conservative?"

Is this kind of thing inherently “conservative?”

For those of us interested in the historical development of America’s culture wars, Williams’s article is a must-read. As he explains, in 1972 the first generation of pro-lifers pulled from the civil-rights and anti-war wing of liberalism. At the time, Williams argues, “it seemed unthinkable that anyone would equate the pro-life cause with political conservatism.”

What happened?

As anyone with a pulse is well aware, these days the pro-life movement is firmly in the hands of culturally and politically conservative evangelicals.

Williams argues that pro-life Catholicism had its roots in the 1930s. Back then, Catholic intellectuals and activists often tied their theological arguments against abortion to the dominant New Deal liberalism of Franklin Delano Roosevelt.

After Vatican II’s liberalizing reforms in the early 1960s, liberal Catholics forged even tighter bonds between liberal Catholicism and secular Great-Society anti-poverty programs. As Williams recounts, anti-racist liberals tied new abortion laws to genocide against African Americans.

Around the time of the landmark Roe v. Wade decision in 1973, liberals began shifting their thinking. Instead of an issue of the rights of an oppressed and voiceless minority, abortion became a question of women’s rights.

On the conservative side, anti-abortion activism lost its connection to anti-war and anti-poverty campaigns. It lost its overwhelming connection to liberal Catholicism. Instead, it became wrapped in the Protestant-dominated language of “family values,” Williams writes.

For many of us who follow culture-war politics, it can come as a shock to read Williams’s re-creation of recent evangelical history. Even up to and during the early 1970s, many conservative evangelical organizations and intellectuals did not take a recognizably pro-life position.

Everyone interested in the full story should check out Williams’s article as well as his other work. It serves as a reminder that the seemingly hard-and-fast positions of our culture-war trenches have actually shifted dramatically over the years.

And for many of us, it prompts important questions:

  • Does pro-life seem inherently “conservative?”
    • Why?
  • Do some SAGLRROILYBYGTH who consider themselves “liberal” also consider themselves “pro-life?”
    • Why?
  • If you are “pro-life” and conservative, do you think the two go together?
  • Would it be possible these days to be a real pro-life liberal?
  • Is there something different about Catholic pro-lifers vs. Protestant ones?