Circles of Care: Community Child Protection - South African Perspectives - Lesley Du Toit

America's Promise: The Alliance for Youth

Retired Gen. Colin L. Powell became America's Promise founding chairman serving in that capacity until 2001. The mission of America's Promise is to strengthen the character and competence of America's youth. We'd like to see every child in America have the fundamental resources he or she needs to be ready for the future. These Five Promises that all children should benefit from are:

1. Caring adults in their lives, as parents, mentors, tutors, coaches
2. Safe places with structured activities in which to learn and grow
3. A healthy start and healthy future
4. An effective education that equips them with marketable skills
5. An opportunity to give back to their communities through their own service

America's Promise is an Alliance that brings together communities, individuals, companies and organizations from all sectors to improve the odds for children and youth. Members of this Alliance work together to:

• Change the public policies affecting children and youth
• Change the scale and scope of resources devoted to helping young people achieve their full potential
• Change practice in the way that young people are served

The Good Behavior Game: A Best Practice Candidate as a Universal Behavioral Vaccine

A simple behavioral strategy called the Good Behavior Game (GBG), which reinforces inhibition in a group context of elementary school, has substantial previous research to consider its use as a behavioral vaccine. The GBG is not a curriculum but rather a simple behavioral procedure from applied behavior analysis. Approximately 20 independent replications of the GBG across different grade levels, different types of students, different settings, and some with long-term follow-up show strong, consistent impact on impulsive, disruptive behaviors of children and teens as well as reductions in substance use or serious antisocial behaviors. The GBG, named as a best practice for the prevention of substance abuse or violent behavior by a number of federal agencies, is unique because it is the only practice implemented by individual teachers that is documented to have long-term effects.

Helping America's Youth Initiative

Helping America’s Youth is a nationwide effort, initiated by President George W. Bush and led by First Lady Laura Bush, to benefit children and teenagers by encouraging action in three key areas: family, school, and community. The Community Guide to Helping America’s Youth helps communities build partnerships, assess their needs and resources, and select from program designs that could be replicated in their community.

It walks community groups through the steps necessary for building strong supports for youth

Solutions for America: What's Already Out There - A Sourcebook of Ideas From Successful Community Programs

This is a completely WILD resource for anyone starting a new community-based youth program. It's called Solutions for America: What's Already Out There - A Sourcebook of Ideas From Successful Community Programs.

There are a ton of time-tested programs such as:

1. Programs that help young people stay in school, off drugs, and on-track
2. Programs that create viable local economies
3. Programs that equip families for success
4. Programs that begin with neighbors
5. Programs that create collaborative change

Check it out - great for newly graduating Project 1:17 students!

Response Ability Pathways (RAP) -

The Reclaiming Youth Network offers basic training in Response Ability Pathways. This develops essential skills for success with children and youth who are experiencing difficulty in family, school, or community. How can we respond to a youngster's needs rather than react to problems?

For more information on this, read this PDF.

For seminars on the USA NorthEast, click here.

Holding California Afterschool Programs Accountable

Implications of the National Research Council's Study: Community Programs to Promote Youth Development

Hardwired to Connect: The New Scientific Case for Authoritative Communities

LARGE AND GROWING numbers of U.S. children and young people are suffering from depression, anxiety, attention deficit, conduct disorders, thoughts of suicide, and other serious mental and behavioral problems. Why? What can be done to reverse this trend? In this pioneering report, the Commission on Children at Risk, a panel of 33 leading children's doctors, neuroscientists, research scholars and youth service professionals, draw upon a large body of recent research showing that children are biologically primed ("hardwired") for enduring connections to others and for moral and spiritual meaning. The authors introduce a new public policy and social science term — authoritative communities — to describe the ten essential traits across social institutions that produce better outcomes for children.

The report proposes three major social goals and makes 18 recommendations for social and public policy change.

• Executive Summary
• Church Guide for Applying Hardwired to Connect

Crisis Prevention Institute

This is a helpful site that explores an augmentation of life-space crisis intervention, which they call nonviolent crisis intervention.

This looks really interesting for youthworkers. If you contact them, they are willing to send some free training resources for those who are wanting to inquire more.

Treasures of the Trail - Youth as Volunteers

An excellent article the links between volunteerism and at-risk youth. It asks an important question of adults perception of youth.

Do we see:

1. Youth as objects?
2. Youth as recipients?
3. Youth as resources?

"Doing the impossible is fun." - Walt Disney

Helping Youth Overcome Trauma - Jamie C. Chambers

This morning, I was reading an excerpt from the Spring, 2005 issue of Reclaiming Children and Youth (I strongly urge you to order a subscription of the INCREDIBLE journal).

I came across an article entitled, "Helping Youth Overcome Trauma" by Jamie C. Chambers. There was a brilliant quote I wanted to share from this article that ties beautifully to our mission in The Salvation Army - and specifically Project 1:17:

"Youth who live in virtual war zones extend emotional antennae, build behavior shelters, and dig mental trenches to protect themselves. This often means disowning parts of themselves that have been under attack. They struggle to cope and survive within the narrow parameters of rigid roles and rituals. Under these conditions, they are like roses who fail to thrive and never blossom. I believe failure to thrive is evidence of a spirit held captive. Soon, like the rose, the spirit withers and is doomed to create, express, choose, or transcend in a crooked fashion.

"Healing requires shedding layers of protective clothing contaminated by the stench of the murky fog. The human heart begins to beat as the soul is freed to create, express, choose or transcend in ways that are helpful, useful, and less symptomatic. Consquently, there is a gentle recognition of self and of a higher being able to restore meaning to life" (Chambers, p.20).

My prayer is that as youthworkers, we will remain resolute in our callings to help bring freedom to captive youth (Isaiah 1:17).

Steve

Deirdre Russell-Bowie - Researching At-Risk Youth, Literacy and the Creative Arts in Austrailia

I just read an amazing article from the Reclaiming Children and Youth Journal (Spring, 2005) which talked about the work of Deirdre Russell-Bowie in New South Wales. She is an associate-professor in creative arts education at the University of Western Sydney, Austrailia.

Recently, she organized an innovative art exhibition for eighteen students from grades four to six. She called this, My Community: The Power of Story.

I was so gripped by this article - and the sense of a kindred spirit working toward similar goals halfway around the world, that I had to find out more. It's great to find others who are seeking to reclaim youth in other parts of the world.

Steve

Howard Gardner's Multiple Intelligences Theory

Last week in class (at Project 1:17), Melissa was discussing the use of intelligence assessment in K-12 education. I made reference to the diversity of what we deem 'intelligence.' One of the most significant critics of this type of testing is Harvard U's Howard Gardner - who has introduced the concept of multiple intelligences.

He talks about there being at least nine different intelligences - which include:

1. Linguistic intelligence
2. Logical-mathematical intelligence
3. Musical-rhythmic intelligence
4. Bodily-kinesthetic intelligence
5. Spatial intelligence
6. Naturalist intelligence
7. Intrapersonal intelligence
8. Interpersonal intelligence
9. Existential intelligence

The recognition of different forms of intelligence is critical for the after-school/community-based youthworker. In looking at the assets of the youth we are working with, it is important to recognize the resilience to be found in kids and youth who fall between the cracks of other intelligence assessment tools.

Click here for additional resources.

Life Space Crisis Intervention

"To provide skills for special educators, counselors, psychologists, juvenile justice staff, child care workers and others who work with troubled and troubling children and youth to enable them to prevent and resolve crises, to build good relationships with challenging youth, and to help them learn to change repetitive patterns of self-defeating behavior."

Life Space Crisis Intervention is a subject which is consistently discussed in Larry Brendtro and Scott Larson's Reclaiming our Prodigal Sons and Daughters. This material is crucial for anyone working in community-based youthwork.

"LSCI is an advanced, interactive therapeutic strategy for turning crisis situations into learning opportunities for children and youth with chronic patterns of self-defeating behaviors. LSCI views problems or stressful incidents as opportunities for learning, growth, insight, and change. This non-physical intervention program uses a multi-theoretical approach to behavior management and problem solving. LSCI provides staff a roadmap through conflict to desired outcomes using crisis as an opportunity to teach and create positive relationships with youth."

This group offers training seminars on this subject. These are taking place throughout the United States, Canada, South Africa etc (Do a search for training in your local area).

I would also encouarage you to have a look at Nicholas J. Long and Mary M. Wood's book, Life Space Intervention: Talking with Children and Youth in Crisis.

Steve

National Agenda for Achieving Better Results for Children with Serious Emotional Disturbance

A quick summary prepared by the Chesapeake Institute for the U.S. Department of Education Office of Special Education and Rehabilitative Services Office of Special Education Programs.

This report suggests strategic targets for achieving better results for children and youth with serious emotional disturbance:

1. Expand Positive Learning Opportunities and Results
2. Strengthen School and Community Capacity
3. Value and Address Diversity
4. Collaborate with Families
5. Promote Appropriate Assessment
6. Provide Ongoing Skill Development and Support
7. Create Comprehension and Collaborative Systems

This type of information is critical to understand as youthworkers. Many times, the kids and youth who we are working with have experienced some form of emotional abuse. When youth participate in our programs, we have an opportunity to provide an alternative positive environment where we can set up scaffolds to aid in the development of alternative responses.

I would encourage you to take the time to explore these materials.

Steve

Safeguarding Our Children - An Action Guide

Excellent resource from the Center for Effective Collaboration and Practice. It's called Safeguarding Our Children - An Action Guide.

Fathering Fatherless America - by Dr. Scott Larson

A good article by one of the authors of Reclaiming Our Prodigal Sons & Daughters

Media Literacy: Overseas Conversations - at the Chelsea Art Museum, June 5- 10, 2006.

Media Literacy is something very close to my heart as this is the subject of my Master's Thesis. I think it's a critical topic for youthworkers in after-school programs to be thinking about.

This is a FREE conference in NYC which is worth participating in if you are in the vicinity. Good subject. Good speakers. Good development.

Steve

New York, NY --The third annual MEDIA LITERACY: Overseas Conversations Series , organized by European Observatory of Children's Television (OETI), Duende Pictures, and The Museum of Television & Radio, will take place from June 5 to 10, 2006. Promoting intercultural communication about the role of media and media literacy in the lives of children and youth, the conference will offer programs for both the industry and general public, all free of charge. Support for the conference is provided by ICIC-Generalitat of Catalonia; Aldeas Infantiles, Spain; Fundación Rafael del Pino, Madrid; TV3-Catalunya Televisió and the Consulate of Spain in New York.

The conference will provide an open forum for issues to be discussed, with topics ranging from cross-cultural collaboration to the implementation of media literacy as an educational resource both in and outside of the classroom to the analysis of the ways children and teenagers use mass media and what effect it has on their development. In addition, the organizers will offer screenings of youth-produced media from around the world for children and teenagers.

• The schedule for MEDIA LITERACY: Overseas Conversations Series follows.
• All events are held at The Museum of Television & Radio (25 West 52 Street, Manhattan) unless otherwise noted.
• All programs are free, on a first-come, first-served basis (reservations accepted via e-mail: mailto:duende@duendepictures.com).

Community Technology Conference

I just received this from a Techmission Bulletin. I thought it might be something of interest for our youthworkers.

CTCNet’s 2006 anniversary conference will highlight 15 years of CTCs and community technology: the history, the changes and innovations in the field. An expected 500 leaders will gather together bringing resources and experience to share.

The CTC Network is rooted in community-based efforts, deepened by regional collaborations, and further strengthened by the national exchange of best and effective practices for CTCs. For more than 15 years, CTCs have used technology to engage citizens by offering technology access, training, and support in underserved communities to meet a range of socio-economic challenges.

Our goal at the 15th anniversary CTCNet conference is to demonstrate the reach, capacity, and impact of CTCs across the United States, as well as highlight our relationships across domestic borders. Whether you have been part of the community technology movement from early on – or you came on in recent years, join this incredible group of people to reflect, share, and celebrate our history -- and the future to come. Highlights of conference events include:

• An educational program of 40 breakout sessions and half-day workshops
• Special events including the CTC Advocacy Day and a 15th Anniversary Reception
• An Exhibit Hall featuring an array of tools, resources and services for CTCs
• Networking and resource sharing activities, including CTC site visits
• Feature panel discussions on current topics; and
• The Annual CTCNet Membership Meeting.

See the Conference Agenda for more details.

Viktor E. Frankl - Man's Search for Meaning

What man actually needs is not a tensionless state but rather the striving and struggling for some goal worthy of him. What he needs is not the discharge of tension at any cost, but the call of a potential meaning waiting to be fulfilled by him.

Urban Youth Worker Institute - Sessions Now on MP3

Attention Youthworkers:

The Urban Youth Worker Institute took place last weekend in California; and from what I hear from my good friend, Fulton Hawk, several of the delegates were wearing Salvation Army T-shirts designed by the Hawkman himself! I love Fulton's wild imaginative designs - which he uses solely for the glory of God. His revolution design was well-received this past weekend at the SWONEKY's Youth Councils.

This blog, though, is to let you know that MP3s of the main UYWI sessions are now available at this link.

Sessions include:

• Now is the Kingdom - Efram Smith & Lina Thompson
• Grace of the Kingdom - Marvin Daniels (men's sess. / Ginny Olsen (women's sess.)
• Cost of the Kingdom - John Perkins & Shane Claiborne
• Power of the Kingdom - Jeffrey De Leon & Alise Barrymore
• Inclusiveness of the Kingdom - Ray Bakke & William 'Duce' Branch

I strongly encourage you to take some time out to listen to these great sessions. Always tap into new material to keep yourself fresh, refilled, and on-fire.

Steve

Getting It Right: Strategies for After-School Success

Beyond Safe Havens: A Synthesis of 20 Years Research on the Boys & Girls Clubs

Keys to Quality Youth Development

From the article:

Youth development, the process of growing up and developing one’s capacities, happens no matter what we do. The challenge is to promote positive youth development and plan quality experiences with young people.

It would be nice if there was a drive-through window where you could order the positive aspects of youth development when planning a program. But it takes active involvement and careful planning to fill the order. KEYS to Quality Youth Development encourages you to plan and prepare a complete menu for positive youth development.

This guide is a working tool to stimulate, challenge, and encourage youth and adults as they work together to plan, conduct, and evaluate quality experiences. Whether you are a parent, teacher, volunteer, youth development professional, or teenager, this planning guide will help you work with youth. How you choose to use it will depend on the situation and the desired outcomes.

Understanding Youth Development Work

Great article by Joyce Walker and Trudy Dunham - who are part of 4-H Development at the University of Minnesota.

Girls and Boys Town

I recently came across this website on Girls and Boys Town. It is another organization that is committed to working with at-risk youth. I love finding other organizations which are committed to similar goals - there is so much to learn and I believe in tapping into the distributed knowledge of men and women committed to making a difference in the lives of youth.

Check out their website - particularly their National Resource and Training Center, and their journal. They also publish a ton of books and resources for parents and youthworkers.

Here's a description of their organization:

Girls and Boys Town, the original Father Flanagan's Boys' Home, is a leader in the treatment and care of abused, abandoned and neglected girls and boys. Throughout its 88-year history, the nonprofit, nonsectarian organization has provided these children with a safe, caring, loving environment where they gain confidence to get better and learn skills to become productive citizens. Girls and Boys Town alumni have gone on to become successful in all facets of life.

Under the direction of Father Steven Boes, Girls and Boys Town cares for thousands of children and families each year from our programs located at 19 Sites in 15 states and the District of Columbia. Girls and Boys Town's National Headquarters and largest child-care facility are located at the world-famous, historic Village of Boys Town in Nebraska. To get a feel for life in our town, which has its own Zip Code, National Geographic ZipUSA describes how children live as part of our family.

Through their National Resource and Training Center, Girls and Boys Town continues to further its mission To Change the Way America Cares for Her Children and Families by partnering with communities, schools and other child-care organizations. We are continuously using proven technology to refine our programs and services in order to meet the growing and more diverse needs of today's children and families across the country.

SWONEKY Youth Councils 2006

A love revolution was initiated the weekend of May 19-21, 2006 in the picturesque Camp SWONEKY. Over two hundred delegates participated in the weekend’s activities. Special guests included Lt. Colonels Burr, Cadets Geracia, Steve & Sharon Bussey, Becky Tirabassi, The Friday Spectacular and Kyle Madison, Scott Woolsey, Jennifer Coffill, & Melissa Johnson of Project 1:17.

The event began with a time of fellowship leading into the Revolution Rally. The SWONEKY Worship Arts Team presented several cameo performances throughout the program and weekend, as The Friday Spectacular led in praise and worship music. With intent to rev up and raise spirits, Tirabassi challenged youth to make conscious and drastic changes in their lives to draw nearer to God. The night continued with a fundraiser benefiting the TAM Hero Fund and a late night mission trip. Led by Project 1:17 and in partnership with Captain Rodney Fudge, thirty-five delegates and leaders made their way into downtown Cincinnati. As a late night mission trip they distributed food to the local homeless.

Saturday started off with early morning worship around the campfire led by the Geracia’s and TFS. A united session followed led by Tirabassi. In this meeting, youth were taught how to live the prayer focused life. Delegates then attended interest sessions: Change Your Life Daily, Can You Hear Me?, Jesus Freak, I’m Cool I Blog, Red Hot Revolution, Christian Mission, Radical Worship, and Revolutionary Love.

The evening meeting, led by Steven Bussey, was entitled "A Manifesto for Revolutionary Salvationists." Emphasis of personal commitment was placed upon this meeting rather than on Sunday. Youth were challenged to accept the call and become revolutionaries for Christ. Participants prayed in community, as the Holy Spirit moved and raised up new young leaders within the division. As a symbolic demonstration of these new commitments, the delegates were then commissioned by Majors Maynor.

Sunday was a time of celebration and sending out. Lt Colonel Burr spoke of the Revolution Challenge focusing on spiritual warfare. Mission games with a purpose wrapped up the weekend with the DYS’s taking a promised dip in slime. Throughout the weekend, the fire of the Holy Spirit rained down on the people of the SWONEKY division. Growth, promises, and commitment was made. The presence of God was evident and obvious, calling out “let the revolution now begin.”

Sad News - Larry and Janet Ashcraft Receive Farewell Orders

I'm sad to announce that Majors Larry and Janet Ashcraft have received farewell orders and will be leaving Project 1:17 at the end of June.

Larry and Janet pioneered Project 1:17 back in 2001 when appointed by Commissioner Joe Noland to develop an innovative youth ministry training program. Without any clear brief of appointment (this was a completely new idea for the territory), in faith, they blazed a trail and have established what we all now know as 1:17.

Since 2001, they have mentored and graduated 45 youth workers. These students have been from 12 countries including the USA, Canada, England, Scotland, Ireland, New Zealand, South Africa, Zambia, Brazil, Puerto Rico, Congo-Brazzavile, and India. Some of these students are now officers, others are full-time youthworkers, while others are serving Christ in other capacities.

Larry has always been able to hold in balance strong leadership and relatability; organizational fidelity and critical imagination; reflective thinking and pragmatic action. Janet has been able to provide a safe haven for students to emotionally heal from their pasts, and to spiritually forge their new identities in Christ.

Both have drawn on their experience and wisdom to help navigate our school through her first years - nurturing the program like a newborn baby. Their care and protection, advocacy and support have helped to establish this program as an integral part of The Salvation Army, Eastern Territory.

Most of all, they have been the spiritual mother and father of this program - and that can never be taken away.

We have laughed together, cried together, pulled our hair out together, celebrated together and most importantly prayed together over these past five years. We will miss seeing them daily, but know they will be friends forever.

May God bless Larry and Janet as they move to Cleveland, Ohio to take up their new appointments, and may they be used by the Lord to do GREAT THINGS for His kingdom in this new location.

Steve

Off to SWONEKY Youth Councils - Revolution

Sharon and I are heading out with four of our students - Jenn, Kyle, Melissa, and Scott to participate in the SWONEKY Youth Councils.

Please be praying for us.

In particular:

1. Friday night - Conducting a late night mission (12:00 AM - 3:00 AM) in Cincinatti w. 20-30 delegates. The students will be doing a message based on the burning bush & Moses calling. They'll be doing this around the campfire and will hit on four points - challenging the delgates to be a fire-starter, fire-eater, fire-walker, & fire-breather. We are creating this to be a rite of passage where the delegates commit themselves to mission.

2. Saturday night - I will be speaking on "A Manifesto for Revolution." Please pray that this will be a powerful call to living a life completely devoted to wholistic mission. This is to be a significant time of commitment for the delegates so pray that I will say exactly what the Spirit wants me to say.

3. Sunday afternoon - We will be conducting a pile of games which connect to something Sharon and I designed called The 15 Declarations of Revolutionary salvationists. There will be three theme parks: Water, Dry, and Slime! Our hope is that this will be fun, but that some really important principles for living a life of revolution will become concrete through these experiences.

Let's hope & pray for life-changing encounters this weekend!

I'll not be checking my blog for the next three days, so I apologize for the silence.

Steve

Essentializing the Evangelical - Subversive Textual Poaching in Evangelical Subcultures

This is a paper that I have developed for a class I am taking at New York University on Interpreting Popular Culture.

I would love to hear your feedback and recommendations.

If you have missed any parts of this paper, you can click on the following hyperlinks:

Part One: Introduction
Part Two: Defining the Evangelical - Melting Pot or Mosaic?
Part Three: Constructing the Mythology of the Evangelical
Part Four: Defining Evangelical - The KKK Evangelical Mythology
Part Five: Representation - Kook
Part Six: Representation - Kon
Part Seven: Representation - Konquistador
Part Eight - A Multiplicity of Representations that Break the Mold
Part Nine - Reception
Part Ten - Reflexivity Among Evangelicals When Engaging Popular Culture
Bibliography
___________________________________________

There are some significant theories that have emerged in the past couple of decades in the field of media and cultural studies that are particularly relevant when considering evangelicals’ reception of popular cultural products. The work of cultural theorists Michel de Certeau (2002) and Henry Jenkins III (1992) are of particular interest to this subject.

In his book, The practice of everyday life, de Certeau speaks of ‘l’homme ordinaire’ or ‘the ordinary man.’ A person is their own silent master of everyday experience – creating their own text as they navigate through the hectic streets of their life (flaneur). As the individual walks through the streets, they exercise resistance and produce their own unique urban space. This act is what de Certeau calls ‘textual poaching’ (de Certeau, 1984). For more on textual poaching, see this posting.

He says,

Reading introduces an ‘art’ which is anything but passive. …Imbricated within the strategies of modernity (which identify creation with the invention of personal language, whether cultural or scientific), the procedures of contemporary consumption appear to constitute a subtle art of ‘renters’ who know how to insinuate their countless differences into the dominant text.” (de Certeau, 2002, xxii)

Henry Jenkins re-appropriated de Certeau’s ideas into his study of fan cultures in his book Textual poachers: Television fans and participatory culture (1992). Fans, he suggests, take elements of media culture and rework them into their own narratives. These fans pro-actively ‘rework the text’ (like de Certeau’s flaneur). They are not simply passive consumers, but active producers of new meaning. They ‘remaster’ media – shifting the power from simply being the producers to the fan becoming co-producer. This type of poaching Jenkins calls ‘an art-form’ (Jenkins, 1992, 27). He says that poaching is “…an impertinent raiding in the literary preserve that takes away only those things that are useful or pleasurable to the reader” (Jenkins, 1992, 24),

Historically, evangelicals have been famous for their act of textual poaching. In the late 19th century, The Salvation Army re-appropriated all sorts of forms of popular media into their evangelical identity. Dianne Winston elaborates:

Since arriving in New York in 1881, Salvationists had waged a stealth campaign, seeking to adapt popular media for religious purposes. By spiritualizing media – whether parades, pageants, or dramatic presentations – the Army engaged in a bold crusade to transform an advanced industrial society into the kingdom of God (Winston, 2002, 115)

While this initially might sound reminiscent of the konquistador image described earlier in this paper, this comment needs to be read in the light of the culture and language of the colonial era – this isn’t to justify it, but rather to situate it. What I find fascinating about 19th century groups like The Salvation Army is their willingness to break with the sanitized, elitist, exclusive style of church during that period – choosing a church-for-the-masses alternative. To speak in the vernacular of the east end of London was critical. Tapping into circus, pageantry, tunes from the public house, uniforms for the dispossessed – this was radical for the time. When asked why hymnals were being replaced with sanctified bar-tunes, the co-founder of the movement –William Booth – is noted as saying the famous evangelical textual poaching line: “Why should the devil have all the good music?” (Winston, 2000).

This mindset has translated into contemporary evangelical culture too – particularly with the emergence of contemporary Christian music. Christian rock pioneer, Larry Norman illustrated this in the 1970s (Norman, 2006). He re-appropriated William Booth’s words to justify ‘insinuating the difference’ of rock and roll for evangelical purposes. He received a great deal of criticism for ‘breaking out of the mold,’ but his pioneering initiative gave birth to the modern idea of contemporary Christian music.

Since then, the process of ‘textual poaching’ has become a massive industry which includes animation, fashion, almost every genre of music from bluegrass to straight-edge/hardcore, film, fiction, even the candy market has been infiltrated with products like ‘testa-mints!’ (Hendershot, 2003). Is it possible that this knock-off culture can also help forge the creative new artforms Henry Jenkins speaks of?

While many evangelicals have resisted models like The Salvation Army and Larry Norman, these alternative evangelical sub-groups have always existed… However, they have been gaining greater momentum in the wider body of evangelicalism in recent years. This group doesn’t fit into the traditional image of evangelicals as isolationist and protectionist. Heather Hendershot suggests that “Evangelical media producers often take styles and genres that non-evangelical youth might use to articulate ‘resistant identities’ (themselves heavily commodified) and respin that resistance in previously unimagined ways” (Hendershot, 2003, 28).

In this next section, I will provide two illustrations of this process.

Part 11 Soon to follow...

Essentializing the Evangelical: Reflexivity Among Evangelicals When Engaging Popular Media Culture (Part 10)

This is a paper that I have developed for a class I am taking at New York University on Interpreting Popular Culture.

I would love to hear your feedback and recommendations.

If you have missed any parts of this paper, you can click on the following hyperlinks:

Part One: Introduction
Part Two: Defining the Evangelical - Melting Pot or Mosaic?
Part Three: Constructing the Mythology of the Evangelical
Part Four: Defining Evangelical - The KKK Evangelical Mythology
Part Five: Representation - Kook
Part Six: Representation - Kon
Part Seven: Representation - Konquistador
Part Eight - A Multiplicity of Representations that Break the Mold
Part Nine - Reception
Bibliography
___________________________________________

For years, the term ‘moral panic’ and ‘evangelical’ have appeared to be virtually synonymous (Goode & Ben-Yehuda, 1994). This is still true in many cases – books like Harry Potter (Rowling, 1999) and The Da Vinci Code (Brown, 2003); and games like Grand Theft Auto – San Andreas (Rockstar Entertainment, 2005) have evoked moral panics. For years, evangelicals have slanted toward a technophobic and isolationist posture when considering popular culture – many of these evangelical intellectuals (Wells, 1994; Zacharias, 1996) have largely drawn on the work of Neil Postman (Postman, 1986; 1993) when considering evangelical’s reception of popular media culture. Popular culture is something that decreases intellectual capacity; and is destroying the rich culture of ‘the enlightenment.’

However, this tide of technophobia is being challenged by a group that is now drawing more on the work of cultural and media studies. For example, Robert K. Johnston (2000); William D. Romanowski (2003); and Craig Detweiler (2003) all reference major British, French, and American popular cultural studies theorists in their books. This shift in evangelical critical thinking is not simply arm-chair thinking, but is also being represented on the frontlines of Hollywood itself - particularly with the work of Barbara Nicolosi (Lewerenz & Nicolosi, 2005) who has created Act One (2006) – a non-profit organization for Christian screenwriters and film makers who are more interested in being Christians-who-make-good-art, rather than simply making mediocre Christian knock-off films and television. For example, the blockbuster X-Men series has been produced by Ralph Winter (2006) who is a well-respected evangelical, but also a well-respected movie producer.

What I find interesting is the emergence of a critical reflexivity in the construction process of both evangelical academics and media producers. This shift in reception of popular culture among evangelicals symbolizes a breaking-out of this group from the traditionally assumed stereotype of fearful isolation and self-righteous condemnation.

Go to Part 11: Subversive Textual Poaching in Evangelical Subcultures

Reclaiming Our Prodigal Sons and Daughters Chapter Eight: Redirecting - Cultivating Competence

More to follow...

Reclaiming Our Prodigal Sons and Daughters Chapter Seven: Redirecting - Cultivating Trust

More to follow...

Reclaiming Our Prodigal Sons and Daughters Chapter Six: Courage for the Discouraged - A Fresh Model for Reclaiming

More to follow...

Essentializing the Evangelical - Reception

This is a paper that I have developed for a class I am taking at New York University on Interpreting Popular Culture.

I would love to hear your feedback and recommendations.

If you have missed any parts of this paper, you can click on the following hyperlinks:

Part One: Introduction
Part Two: Defining the Evangelical - Melting Pot or Mosaic?
Part Three: Constructing the Mythology of the Evangelical
Part Four: Defining Evangelical - The KKK Evangelical Mythology
Part Five: Representation - Kook
Part Six: Representation - Kon
Part Seven: Representation - Konquistador
Part Eight - A Multiplicity of Representations that Break the Mold
Bibliography
___________________________________________

Within the study of popular culture, there are many facets which require exploration. These include:

1. Production
2. Content
3. Medium of Communication
4. Audience

The first section deals with issues of the culture industry (production) developing representations (content) communicated by a variety of media such as television, magazines, fashion etc. (medium). The second section of this paper looks at the audience who receives the produced, mediated message - and how they negotiate this message (accept/ reject) and relate it to their everyday lives. These are issues of reception.

Any good reception theory of media recognizes that consumers are not passive recipients of media, but are rather active agents who help contribute to the production of meaning. Despite the dominant kook idea that evangelicals are quite naïve, there is a great deal of serious criticism which takes place within evangelical circles.

In this section:

1. I will first of all explore this evangelical culture of critical engagement of media culture.

2. I will briefly illustrate the history of textual poaching in evangelical media culture.

3. I will draw on two music groups which model cultural shifts in the tone of evangelical cultural engagement. I will also illustrate how there is a ‘structure of feeling’ (Williams, 1978) that captures the emotional sentiment and tipping point in reception to such representations.

My hope is that this section will help to illustrate that while the representation of evangelicals does need to diversify, that there has been an exploration of strategies to get around this limitation, and that from that has emerged a growing, but increasingly diverse sub-culture.

Go to Part 10: Reflexivity Among Evangelicals When Engaging Popular Media Culture

Akeelah and the Bee

This past weekend, Sharon, the kids and I went to see the new film, Akeelah and the Bee. This was a nice film that connects the idea of literacy, situated learning and increased possibility.

While there was an element of predictability to the plot - we found ourselves willing to suspend our disbelief to journey with Akeelah.

It's worth going to see this film - I'd recommend it.

Steve

Geoffrey Canada - The Harlem Children's Zone - 60 Minutes

Last night, Geoffrey Canada (see my previous posting) was on 60 minutes presenting on the implementation of his vision for reclaiming at-risk youth through his Harlem Children's Zone.

This video is worth watching for anyone interested in after-school programs/ working with at-risk youth - it's inspiring!

It's also a great model for how to implement an incredible vision. This guy is committed to changing the destinies of marginalized youth.

This is well worth viewing!

Steve

Clarifying Definitions - Hegemony

A very popular term which is used in cultural studies is the term hegemony. This term orginates in critical theory, particularly through the work of Antonio Gramsci.

John Hartley in his book, Communication, Cultural and Media Studies: The Key Concepts, he explains that "The crucial aspect of the notion of hegemony is not that it operates by forcing people against their will or better judgement to concede power to the already-powerful, but that it works by winning consent to ways of making sense of the world that do in fact make sense..."

"In cultural analysis, the concept is used to show how everyday meanings, representations and activities are organized and made sense of in such a way as to render the interests of a dominant 'bloc' into an apparently natural and unarguable general interest, with a claim on everyone" (Hartley, p.99).

Hegemony reminds me of the Indian cargo elephant that is subdued into concession by having it tied to a stake as a young elephant. At that size, they are too small to break free of the stake. As they grow, they become convinced that they will never be able to enjoy freedom and therefore concede to the symbolic power of the stake.

All that it takes is the choice to use its' strength and the elephant would be free, but they willingly surrender their power.

As discussed in my paper, Essentializing the Evangelical: The Representation and Reception of Evangelicals in Popular Culture, I would argue that evangelicals have willingly conceded to an essentialized representation in the media which paints ALL evangelicals as embracing the values of what I call 'the KKK evangelical mythology.'

Rather than having this representation forced upon evangelicals, this representation has willingly been conceded to... There has been a hegemonic co-optation to a misinformed representation which narrows evangelicals into a group of radical fascists - which is pretty offensive...

As long as evangelicals remain in this hegemonic state, this representation will continue to manifest itself as the sole identity being represented in sitcoms, reality shows, films, music videos, books and other popular culture media.

Also, see:

• Wikipedia - hegemony
• Mirriam-Webster definition - hegemony

Essentialism and Identity Politics - Clarifying the definition

In order to clarify what I mean by identity politics in my paper, Essentializing the Evangelical: The Representation and Reception of Evangelicals in Popular Culture, I have chosen to draw on a definition that is part of John Hartley's Communication, Culture, and Media Studies - The Key Concepts:

"Social action organized around cultural rather than civic or political subjectivities. Identity politics aims to provide a form of political participation for those who are excluded from the traditional means of representation...

"The concept of identity is now often viewed as relying on shared characteristics that are cultrural rather than natural/biological. As a result, political alliances based on an essentialist identity - one fixed in nature (origins and 'blood' or genes) rather than made in culture - is often viewed with alarm within radical circles..." (p.101f.).

While identity politics have been used to discuss racism, sexism, and homophobia; I am suggesting that this conceptual idea can also be incorporated into any other groups which are experience an marginalization/essentializing of their group.

As a result, the ideas of identity politics can provide a theoretical framework within which to discuss resistance to the essentializing of the evangelical in the media.

Also see,

• Stanford U's Identity Politics
• Wikipedia

Essentializing the Evangelical - A Multiplicity of Representations that Break the Mold (Part 8)

This is a paper that I have developed for a class I am taking at New York University on Interpreting Popular Culture.

I would love to hear your feedback and recommendations.

If you have missed any parts of this paper, you can click on the following hyperlinks:

Part One: Introduction
Part Two: Defining the Evangelical - Melting Pot or Mosaic?
Part Three: Constructing the Mythology of the Evangelical
Part Four: Defining Evangelical - The KKK Evangelical Mythology
Part Five: Representation - Kook
Part Six: Representation - Kon
Part Seven: Representation - Konquistador
Bibliography
_______________________________________

I teach at a program called Project 1:17 which is a mentoring program for evangelical youthworkers who have committed their lives to working with at-risk youth. As part of this program, I teach classes on communication, culture and media studies.

At the beginning of each year, we have our students go down to Washington Square Park (which is in the center of New York University's campus; and is considered by many the local hub of counter-youth culture). When there, we have these students complete a Spirituality and Culture Questionnaire with the young adults in the park. [Note: this exercise was in no way a subversive prosyletism strategy - our students were told specifically just to listen].

Some of the questions were generic and about their tastes/interests - favorite films, music, what they like to do in their free time etc.

Some of the questions were directed toward questions of spirituality:

• What spiritual paths, if any, did you follow when growing up?
• Do you embrace any forms of spirituality today?
• What is your perception of organized religion?
• Do you think spirituality will play a significant role in the 21st century?

Almost always, my students come back with their jaws wide open - shocked by two major realities:

1. Most young adults have a radically negative perception of organized religion. Evangelical churches are considered organized religion - and therefore are perceived of in a negative light.

2. Most of these same young adults embrace spirituality and believe that it will play a significant role in the 21st century.

The purpose of this exercise is to be nothing more than a listening tool. So often as evangelicals we are so interested in speaking that we take no time to listen.

This struck me most powerfully when watching Michael Moore's controversial, but award winning film, Bowling for Columbine. The question of the roots gun violence are explored by Moore. At one point, he interviews Marilyn Manson - whose music was the target of many evangelicals who used it to provide a rationale for why such a massacre would take place. Moore asks Manson what he would say to these youth.

Immediately, Manson replies, "See that's the difference. I wouldn't say anything to them - I would listen to them."

While Manson wouldn't be considered by many to be a great role model for the average evangelical, he certainly is prophetic in this statement - and provides a wonderful model for how we should engage youth culture.

So our survey was intended to be a listening device... and when we listened, it was bone-chilling to hear the honest impression the Church has made on youth culture.

A few years ago, after this questionnaire was complete, one of our students from New Zealand said to me: "It seems like we've lost our opportunity to speak to this generation - it's hopeless..."

I thought about the despair in this response, and then I realized: this horrible impression could provide a fantastic opportunity:

This generation has a crystallized impression and stereotype of who we are as evangelicals. Unfortunately this is because of both what we have done (we need to accept this responsibility) and how we have been represented. I thought about how something which has been crystallized becomes incredibly delicate - the smallest gesture can crack and destroy this mold.

If we as evangelicals, are able to contradict this stereotype by standing outside of the mold and not being the uncritical and narrow minded, radically right-wing fundamentalist, puritanical, culturally homogeneous, isolated, over-protected, middle-class, racist, misogynistic, homophobic, bigoted, megalomaniacal stereotype... this would BLOW this generation away! It would SHATTER THEIR IMPRESSION of who we are - and possibly change their picture of God and the Church.

It would leave them with a positive encounter.

However, this representation isn't just based on the behavior of evangelicals (which does need to change - let's stop being kooks, kons and konquistadors!). It's also based on an injust stereotypical representation in the media which needs to be challenged. Challenging such a representation requires evangelicals to engage in identity politics.

Cultural theorist, Stuart Hall, drawing on the work of Richard Dyer, says that stereotyping takes place when something is “reduced to a few essentials, fixed in Nature by a few simplified characteristics” (Hall, 1997, 249). We always try to make sense of the world by creating types which are “…any simple, vivid, memorable, easily grasped and widely recognized characterization in which a few traits are foregrounded and change or development is kept at a minimum” (Hall, 1997, 257). However, this is radically different to stereotypes which “…reduce everything about the person to those traits, exaggerate and simplify them, and fix them without change or development to eternity” (Hall, 1997, 257).

It is clear that stereotyping marginalizes… While some might argue that evangelicals are the group that is in the position of power, and are therefore not being marginalized. I would argue that only some evangelicals are in that position of power; and that when considering the larger umbrella of evangelicals who don’t fit into this limited representational stereotype – there is a very clear marginalization which is taking place in popular media culture. Remember, most evangelicals are NOT white and middle class - so who ends up being marginalized?

I am not calling for censorship of the current representations. I think that they are both somewhat accurate and fulfill a very important function - they serve as a mirror to awaken evangelicals to how we are being perceived. This function can continue to serve to keep our actions and attitudes accountable.

Rather, I am advocating a greater diversity that draws on a multiplicity of evangelical representations in the media – representations that don’t fit into the dominant ‘KKK’ evangelical mythology. I am advocating a representation that taps into the heterogeneous, mosaic difference which beautifully exists in the church.

In this first section, I have briefly explored issues of representation. These issues frame our discussion of reception – as these images and sound bytes provide the tools with which evangelicals negotiate their social presentation of evangelical identities.

In the second section, I will begin to explore the reception of evangelicals to these representations - and how a culture of resistance has emerged to negotiate such representations.

Go to Part 9 - Essentializing the Evangelical: Reception

Grants: The Norman Foundation

Grant: The Norman Foundation

We support efforts that strengthen the ability of communities to determine their own economic, environmental and social well-being, and that help people control those forces that affect their lives. These efforts may:

• promote economic justice and development through community organizing
  
• work to prevent the disposal of toxics in communities, and to link environmental issues with economic and social justice
  
• promote civil rights by fighting discrimination and violence and working for equity. Our current priority for Civil Rights grantmaking is public education equity, with an emphasis on parent and youth organizing.

We will consider the following in evaluating grant proposals:

• Does the project arise from the hopes and efforts of those whose survival, well-being and liberation are directly at stake?
• Does it further ethnic, gender and other forms of equity?
• Is it rooted in organized, practical undertakings?
• Is it likely to achieve systemic change?

In pursuing systemic change, we would hope that:

• the proposed action may serve as a model
  
• the spread of the model may create institutions that can survive on their own
  
• their establishment and success may generate beneficial adaptations by other political, social and economic institutions and structures.

The Foundation provides grants for general support, projects, and collaborative efforts. We also welcome innovative proposals designed to build the capacity of social change organizations working in our areas of interest.

Streetsentz - Educating Parents About Keeping Their Children Safe from Abduction, Violence, and Exploitation

I received an e-mail from Techmission last week letting me know about this national corporate citizenship program developed by Radioshack called Streetsentz: Common Sentz Tips for Safer Kids.

Their goal is to educate parents and their children about staying safer from abduction, violence and exploitation.

I think this is a fantastic resource.

There are also community grants that you can apply for as a youthworker.

You can download their Family Safety Kit, and use this great resource.

Steve

A Mad, Multi-Gen Strategy that Works, Dude

"I see young people!"

Check out this great article entitled, A Mad, Multi-Gen Strategy that Works, Dude written by Mike Breaux on the need for a heterogeneous, multiple-generation strategy for working with youth.

This is what I've been saying for years - one of our best resources is our senior citizens - they can serve as surrogate parents for marginalized youth growing up without parents!

Enjoy!

Steve

Essentializing the Evangelical - Representation: Konquistador (Part 7)

This is a paper that I have developed for a class I am taking at New York University on Interpreting Popular Culture.

I would love to hear your feedback and recommendations.

If you have missed any parts of this paper, you can click on the following hyperlinks:

Part One: Introduction
Part Two: Defining the Evangelical - Melting Pot or Mosaic?
Part Three: Constructing the Mythology of the Evangelical
Part Four: Defining Evangelical - The KKK Evangelical Mythology
Part Five: Representation - Kook
Part Six: Representation - Kon
Bibliography
___________________________________________

“The ‘K’onquistador (Conquistador)” is the representation of evangelical as megalomaniac. They are not concerned about people - they are headhunters aiming to personally convert as many people as they can. They are less about grace and more about divide and conquer.

Often, this is linked to the idea of insensitivity. Rather than respecting the free will of individuals - they relentlessly intimidate, infiltrate, push and shove until a person gives up - not so much out of conviction as exasperation!

There are countless examples of this representation in the media - but one of the most notorious illustrations of late is seen in the satirical film, Saved (Dannelly, 2004) – one of whose producers for the film was the legendary Michael Stipe from R.E.M.

Mandy Moore plays Hilary Faye – an over-zealous, proselytizing, power-hungry ‘Jesus freak’ who is an all-controlling student leader in a conservative, evangelical high school. This film is laden with Christian jargon such as:

• “Prayer works – it’s been medically proven”
  
• “We’re kickin’ it Jesus style”
  
• “Do you have a passion for Christ?”
  
• “Who’s down with G-O-D?”

While these slogans might sound satirical, they are unfortunately part of the colloquial talk of evangelicals (trust me - I've heard it all before... and unfortunately been personally guilty of using some of this 'evangelese'!)

Mary (Jena Malone) is a Christian teenager who becomes pregnant from her gay, Christian boyfriend – who gets taken to rehabilitation in order to ‘cure him’ of homosexuality. After a period of serious questioning, Mary rejects her faith, and becomes friends with the renegade, ‘apostate,’ Jewish student, Cassandra (Eva Amurri). Pastor Skip (Martin Donovan), the ‘hip’ youth pastor/teacher (whose character goes between kook and kon stereotypes – has his own issues to deal with!) suggests to Hilary that she talk to Mary.

Hilary Faye takes this suggestion as being carte blanche to perform an exorcism on Mary. She and her cronies hunt down Mary, cornering her on a sidewalk with their van where the following conversation occurs:

• (Hilary) You are backsliding into the flames of hell… Mary, turn away
  from Satan! Jesus, he loves you!
  
• (Mary) You don’t know the first thing about love
  
• (Hilary) I am filled with Christ’s love [forcefully throwing a Bible at
  Mary’s back,
  
• [Mary runs away, hurt and exasperated] (Dannelly, 2004)

This idea of the conservative Christian as imperial, insensitive, proselytizer is yet another example of the essentialized representation of evangelicals in the media – power-hungry and willing to do whatever-it-takes to accomplish their mission.

When I think about these three illustrations together, the kook, the ‘k’on, the ‘k’onquistador… and then add together the multiple representations which they exemplify in the variety of pop culture media; I can understand why the term evangelical evokes such reactions and warnings...

Who would want to like someone like that???

To be honest, the postmodern side of me doesn’t take these representations that seriously. In fact, I find them somewhat amusing – as I know people who are like that (and have unfortunately found myself confirming that stereotype through my own naivety at times!) Part of me wonders whether or not this is my own hegemonic co-optation to an idea that is being interpellated to me as a media consumer?

There is a need for a great awakening of the sleeping giant of evangelicalism – gaining consciousness to the naturalization of this idea of the KKK evangelical mythology (Barthes, 1972).

Such consciousness requires us to engage in an identity politics that challenges such representations.

Richard Dyer has emphasized that "...how we are seen determines in part how we are treated; how we treat others is based on how we see them [and] such seeing comes from representation. It should come as no surprise then that they way representations are regulated through various media, genres and within various discourses, has been given considerable attention." (Hartley, 2002, 202)

Go to Part 8 - Essentializing the Evangelical: A Multiplicity of Representations that Break the Mold

My Problem with Christianism - Time Magazine Editorial

My friend, Major Mark Tillsley had a chance to read my paper on Essentializing the Evangelical, and then sent me a copy of this week's current Time Magazine. In it, there is an editorial essay by Andrew Sullivan entitled, My Problem with Christianism (Part One/ Part Two).

While I am not opposing evangelicals who support the religious right, what I am opposing is speaking in presumptuous broad brushstrokes - assuming that this is the position of every evangelical.

It's not.

I think that there is something beautiful (and healthy!) about difference in evangelicalism. I think that's what people are looking for. I think that's why Jim Wallis' book, God's Politics: Why the right gets it wrong and the left doesn't get it is so popular.

That's what makes evangelicals unique. Like the old song goes: "They shall come from the right. They shall come from the left - and sit down in the kingdom of God."

(forgive me for changing the lyrics a bit!)

Steve

South Park on Contemporary Christian Music Industry - Christian Rock Hard

Here's an excerpt from the hit (but highly controversial) animated show, South Park. If you're able to wade through the vulgarity - and not get offended - this episode presents a pretty powerful critique on the role of Christian music in contemporary culture. This isn't some dumb show - it is making some profound statements - and we really should be listening!

Issac Hayes recently quit the show due to the intolerance shown to Scientologists! (He was okay with slaughtering "Christian sacred cows - because they make the best burgers" - but didn't like this same type of intolerance shown to what he believes in! Apparently that episode was considered intolerant!

The episode also ties in nicely with the paper I am currently posting on Essentializing the Evangelical: The Representation and Reception of Evangelicals in Popular Culture. Thank you Louise for recommending it!

Enjoy!

(From TV.com)

The boys have a band called "Moop," but decide that they need some inspiration and direction for their music. Cartman suggests that become a Christian Rock band. Kyle responds by throwing him out of the band. Cartman bets Kyle $10 that he will get a platinum album before he does. Cartman then sets out to put together a band; he gets Butters (on drums) and Token (on bass). Kyle asks his father for $300 so that he can buy CDs to help his band find their sound. When his dad refuses to give him the money it turns out it doesn't matter anyway, Kenny tells them they can download music for free. The boys start downloading music for free until the FBI swoops in and arrests them, meanwhile Cartman, Butters and Token work on their music. The FBI agent takes Kyle, Stan and Kenny and shows them what the impact of their downloading music for free has done. Recording artists are going to be doomed to a life of semi-luxury. Cartman takes Token and Butters to a beach where he shoots the cover for the first album cover for FAITH + 1.

The parents come to collect their children from the FBI. The boys decide that even if they got their band going again, everyone would begin to download their music for free; instead they decide to go on strike and refuse to play. Cartman stops by their protest to report that he has sold 13 copies and is well on his way to getting his platinum album. Kyle reminds him that he needs to 1,000,000 copies. Cartman plans on selling his album at "Christ-Fest". At the festival Cartman realizes that to boost his sales, he is going to have to get their band on stage. He tricks one of the performing bands and FAITH + 1 takes their place on stage and they play to a packed house. Back in South Park, Metallica and other artists join Moop in their strike against music downloading.

A big record company agrees to promote and sell FAITH + 1's album. Still on strike, Moop receives word that Cartman has achieved his goal; he has sold 1,000,000 copies of his album and they are invited to the platinum album ceremony. Kyle realizes they were so wrapped up in trying to protect their music they forgot to just play. Real artists play for the love of music, not the money. Moop ends their strike; the other artists that joined them confess that they are only in it for the money. Cartman has spent all of FAITH + 1's money on the awards ceremony. Kyle tries to give Cartman his $10 bet, but Cartman gets the proceedings underway. The record company comes out and presents Cartman with FAITH + 1's first myrrh album. It seems Christian rock albums are awarded in gold, frankincense and myrrh. When Cartman realizes that he can never get a platinum album with a Christian rock band (and never win his bet with Kyle) he takes the Lord's name in vain and then some.

For a full transcript of the episode, click here

Essentializing the Evangelical - Representation: Kon (Part 6)

This is a paper that I have developed for a class I am taking at New York University on Interpreting Popular Culture.

I would love to hear your feedback and recommendations.

If you have missed any parts of this paper, you can click on the following hyperlinks:

Part One: Introduction
Part Two: Defining the Evangelical: Melting Pot or Mosaic?
Part Three: Constructing the Mythology of the Evangelical
Part Four: Defining Evangelical - The KKK Evangelical Mythology
Part Five: Representation - Kook
Bibliography
___________________________________________

“The ‘K’on (Con)” representation is commonly represented by the radical bifurcation between what Christians say they believe and how they behave.

For example, on the popular sitcom, The Office (NBC, 2006), the character of Angela (Angela Kinsey) is an uptight, overzealous Christian - who happens to be secretly dating Dwight (the assistant to the manager - not the assistant manager!).

Angela Kinsey says of her character:

"She's a little bit of a pill, but I think every office has one," Kinsey said of her grim character. "She loves to be miserable. If she's not judging you, I'm not sure she knows what to do with herself."

Recently it was revealed that Angela is secretly dating Dwight. Only Pam knows. "They're both militant, aggressively crazy people," Kinsey said of the secret lovers. "It's such an opposite romance to Jim and Pam. It's dark, deviant and kinda creepy, so I just think you're going to see little moments" (Post-Gazette, 2006).

In episode 10 entitled, The Fire, the group is forced out of their building due to a fire alarm going off. While waiting for the fire department to arrive, Jim initiates a game of Desert Island where they have to identify what movies or books they would take if stranded on a desert island.

When Angela is asked which books she would take, she only wants to take The Bible... after which she quickly adds that she would also like to take The Purpose Driven Life. That's all - no other books. Like narrow-minded, isolationist Christians who choose to live in isolation from reality, but are uptight, self-righteous hypocrites who talk about being holy, but whose behavior is mean-spirited and nasty.

When one of the other characters say they would like to bring The Da Vinci Code, Angela interjects saying that she would also take this book - to burn The Da Vinci Code. Not only does Angela come across as uptight, but she also comes across as militant. She is not just a kon, she is also a konquistador (see next post). This representation is repeated ad nauseum when evangelicals are represented in the media.

The Kon representation is also well illustrated in reality television. Each season, it seems that The Amazing Race often chooses a token-Christian team to discredit (e.g. Season 5 - models Brandon and Nicole). Season 8 it was the Weaver famil's turn to play the stereotype (TV.com 2, 2006). Well-crafted editing always leaves the viewer angered and frustrated with the obnoxious, over-zealous hypocritical zealot team.

The family team was comprised of Linda (46), and her two daughters, Rebecca (19), Rachel (16), and son, Rolly (14). Two years prior to participating in this reality show, they lost their father to a car accident at the Daytona International Speedway. They are self-proclaimed evangelicals (Amazing Race 1, 2005). However, their attitudes throughout the show highlight a disconnect between what they were saying they believe – and how they were acting.

This was illustrated most clearly in episode 9 of the show, when the following dialogue took place between host Phil Keoghan and the Weavers after they were marginalized from the larger group of contestants because of their hypocritical talk and behavior:

• Phil You’re standing in third place, but you don’t look happy?
  
• Rachel We’re all low… We’re all low.
  
• Phil Well isn’t this going to feel better if you win this?
  
• Rebecca Exactly
  
• Rachel Yeah, but I mean, it’s really frustrating because those people are, like, classless. It’s hard to just cooperate with people like that.
  
• Phil Did you hear what your Mother said? You’ve just got to run this your own way…
  
• Rachel (crying and interrupting Phil) What is this don’t cuss? It’s just hard to deal with people like that, and then have them group up against you, and be, like, the only family that’s trying to live a Christian life and it’s just hard… (Amazing Race 2, 2005)

One of the most scathing blogs which seems to capture public sentiment about this family states, “‘We hate the Weavers’ seems to be the emotional bond that’s bringing the other teams together… The embarrassing Weaver clan – I mean the three crazy females, not poor, shy Rolly Weaver – are self-professed Christians who are often caught on-camera spewing more hate than a neo-nazi rally” (Biggest Stars Blog, 2005). Reality Magazine states that, “The Weaver family continues to trash the other teams while espousing their Christian virtues. Rebecca Weaver explains, ‘It’s greater to be hated for who you are, then loved for who you are not. We’re being ourselves and we’re being hated for it. Why make buddy-buddy friends? No, we’re competitors” (Reality Magazine, 2005).

According to the Mirriam-Webster Dictionary, a hypocrite is “a person who puts on false appearance of virtue or religion” (Mirriam-Webster, 2006). The Weaver family seems to embody another mainstream media representations – the con-artist. A person who is outwardly puritanical, but inwardly degenerate; an actor who wears a pious mask of self-righteousness, but points fingers at the lack of righteousness in others. The idea of evangelical-as-hypocrite is also a prominent representation which aids in essentializing this group.

I think it’s important to ask the question about whether Rachel and Rebecca’s grumbling and inappropriate comments were because of a lack of genuineness… or whether this is just part of being a teenager – regardless of creed? Considering the stress of losing their father; and being on a race which is being recorded and broadcasted internationally, I think it’s worth cutting this family some slack!

A friend of mine lives close to the Gaghan family who said the Weaver family weren’t as bad as they were portrayed through concentrated editing process. I am wondering whether this show identifies more about the editing of reality shows than it does the emotional stability of a grieving family?

One of the most common misunderstandings (and misrepresentations) about evangelicals is that there is that we stress being perfect, when in reality, the gist is actually focused on being forgiven.

Go to Part 7 - Essentializing the Evangelical: Representation - Konquistador