Secular Right | Reality & Reason

Archive for October 2017

Oct/17

28

Halloween, Elsa and the Index Simulacrorum Prohibitorum

Cross-posted on the Corner.

Kyle has already discussed the controversy over Halloween Moana here, concluding as follows:

The Left used to insist on seeing people as individuals, not as members of groups. The goal used to be that kids of different races would play together oblivious to one another’s superficial differences. This was commendable, and many a race barrier has fallen. Now the Left is determined to put those barriers back up, to teach kids to obsess over race. It is adamant that pigmentation has to be of overriding concern to you, and if it isn’t to your children, your children must be indoctrinated to divide people based on skin color, to calculate varying levels of “sensitivity” and “privilege” based on melanin. It’s not only ludicrous, it’s alarming. Don’t let this diseased mindset take hold. Go ahead and dress your kid as Moana this Halloween.

Quite.

I’m not sure that Sachi Feris (who “identifies as White”) blogging over at Raising Race Conscious Children would agree. Her views on Moana are predictable enough, but (as Charlie has noted) it turns out that there’s another character to be careful about, Elsa from Frozen:

Since [Feris’ daughter’s] 2017 Halloween choice was, in fact, Elsa, I returned to this costume choice and shared…

Shared

There is something ghastly about the soft, pious condescension of that verb, which well…

But back to the sharing:

“There is one thing I don’t like about the character of Elsa. I feel like because Elsa is a White princess, and we see so many White princesses, her character sends the message that you have to be a certain way to be “beautiful” or to be a “princess”…that you have to have White skin, long, blonde hair, and blue eyes. And I don’t like that message. You are White, like Elsa—if you dressed up as a character like Moana, who has brown skin, you would never change your skin color. But I’m not sure I like the idea of you changing your hair color to dress up as Elsa—because I think Elsa’s character could also be a short, brown-haired character like you.”

“No,” my daughter refuted. “I want you to make be a long, blonde braid like Elsa’s.”

“We can do that,” I agreed. “When we are dressing up as a made-up character who is White, it is OK to change how your hair looks, but I just want you to know that if you wanted to, you could dress up as Elsa and not change your hair.”

My guess is that a five-year-old might well have worked that out for herself. Nevertheless Feris’ daughter has clearly understood that the best way to dress up to try to look like someone else is, well, to dress up to look like that someone else.

Later on, we read that Ms. Feris, like a devout person scrabbling through holy books to find out what is or is not ‘permitted’, is still bothered by Moana and has thus turned to her smartphone to see what might be, as the enforcers now say, ‘okay’.

She tells shares with her daughter that:

“I’m trying to find more information about if a (White) person can dress up as another person’s culture in a way that honors the culture, without making fun of the culture or using the culture in a way that uses stereotypes or makes people who identify with that culture feel uncomfortable…” Through some additional back and forth, I elaborated on the idea of stereotypes (click here for a conversation about stereotypes from when my daughter was much younger) and the concept of cultural appropriation, though without using this phrase.

The word killjoy doesn’t begin to do justice to this miserable little anecdote.

But, wait, there’s more.

In a follow-up post Ms. Feris and Lori Riddick (who “identifies as Black/Bi-racial/Multi-racial”), entitled “Halloween as an Opportunity to Dismantle White Supremacy: Three Things We Believe This Halloween”, advise their congregation concerned parents what can be done:

  1. White parents who want to dismantle White supremacy have a special burden to check their entitlement on Halloween—and make sure that their children’s costume choices are not reinforcing a culture of racism.

Again, the distinctly ‘religious’ aspects of this are unmistakable, ranging from the assumption of guilt (“entitlement” ), to the distaste for the existing state of the culture (“a culture of racism”) and the reminder that neither they nor their children must fall, even accidentally, into the sin that is always out there (“make sure…not reinforcing”).

2. Dressing up as a White person (from the dominant culture of power and privilege) is not cultural appropriation—but consider the development of children’s healthy racial identities on Halloween.

We learn that Ms. Feris’ conversation sharing “with her daughter also aimed to push back against an image of beauty that values Whiteness in addition to a specific body type and hair color/style. Many children, both White children and people of color, do not fit into this image of beauty.” No opportunity for a sermon should ever be wasted. And on that topic:

3. Halloween is an opportunity to have a conversation with your child about race, power, and privilege

More trick than treat, I reckon.

Note to any surviving citizens of the Roman Empire: No disrespect is intended by the clumsy and doubtless inaccurate appropriation of your language contained in the title of this post.

· · ·

Oct/17

17

1789 and All That

It’s not hard to draw a line between messianic Judaism and (obviously) Christianity and from that on to later millenarian variants such as Marxism, but this review in the New Statesman by the British philosopher John Gray of Forgetfulness: Making the Modern Culture of Amnesia by Francis O’Gorman adds this twist:

The end result of a systematic devaluation of the past, however, is a condition of confusion not unlike that experienced by those who suffer from Alzheimer’s disease. As O’Gorman puts it, “We may be terrified of dementia because it is widespread and its effects catastrophic. But the fear arises also because we are half-conscious, as dutiful forward-facing citizens of modernity, that we figuratively have it already.” Rather than enabling human beings to fashion new identities, a willed collective amnesia leaves them with no identity at all.

Many forces have combined to create this condition. Acutely, O’Gorman identifies one of the sources of the modern narrative in early Christianity. Announcing itself as the bearer of “good news”, Christianity “splintered the conception of human life based on sustaining a localisable past… The new faith, which must have seemed first of all a new Middle Eastern cult of the son of Joseph the Carpenter, not only discouraged acts of devotion to what had happened long ago… but also explicitly reorientated its followers’ minds to the future.”

Here, O’Gorman elides the original teaching of Jesus, which continued the traditions of charismatic Judaism, with the universal religion invented by Paul and Augustine. Yet the point remains valid. Christianity has always included “instructive rites for rejecting history”, acts of confession and penitence that are supposed to erase yesterday’s sins.

A Christian narrative of redemption in which past evils and crimes could be nullified by a dramatic act of moral renovation has inspired many modern revolutionary movements. “Christianity began the process of moving us toward the future,” writes O’Gorman. “The French Revolution from 1789 to 1815 (which was, ironically enough, violently antagonistic to Christianity as belonging to the past) clinched secular expectations about the relative values of tomorrow and yesterday.” When they sacked churches and defaced graveyards, the Jacobins were re-enacting a Christian rite in which history could be stopped and purified of sin, then begun anew.

And the Bolsheviks?

· · ·

Oct/17

13

Ubi Terror, Ibi Salus

A week or two back, I discussed a review of The Darkening Age: The Christian Destruction of the Classical World by Catherine Nixey, a book out in the UK, but not due for release in the US until next year.  Back in the old country over the weekend, I took the opportunity to buy a copy, and it’s as good as the review suggested it might be. I read it in two sittings.

Much of the focus of my last post was on the fixation of the early Christians with suffering, a fixation that lingers on in the shape of a morbid belief in the virtue of suffering, a belief that manifests itself in, among other horrors, the opposition of many clerics, as cruel as it is saccharine, to assisted suicide.

But Nixey’s book is, above all, fascinating as an examination of proto-totalitarianism. Nixey, no Dawkins, is not so much concerned with the existence of God or the divinity of Jesus as she is with the behavior of the latter’s followers in late antiquity, whether it’s the iconoclastic fervor that led them to destroy so many of the great works of classical art and architecture, or the creation of a system that dictated so thoroughly what men read (book burnings were a regular feature of these years), how they worshiped and what they thought. The Judeo-Christian God was a jealous god and, unlike the expansive and eclectic collection of deities of the Roman Empire, had no room for any rivals or, for that matter, their followers. There was a sting in monotheism’s tale. To the modern reader, Nixey’s accounts of persecution in the name of the Christian God foreshadow both the furies unleashed on behalf of His Islamic alter-ego and, for that matter, Communism’s supposedly secular millenarians.

The Church, wrote Augustine, “persecutes in the spirit of love”, and, over a millennium and a half before Communism’s slaughtered one hundred million, he claimed that “where there is terror, there is salvation.”

Whatever or whoever had been born in Bethlehem, a rough beast was on the march—and, while its shape may shift,  it marches on today.

· · ·

Theme Design by devolux.nh2.me