One of the most talked about articles in the American news media last week, at least in the Twitter-verse, was not a news piece.
But it could have been a news piece. In fact, I would argue that it should have been a news piece — at least in a world in which New York City metro editors have their ears open and can spot religion-and-culture angles in public and private schools.
I am talking about George Parker’s essay at The Atlantic Monthly that ran with this poignant and news double-decker headline:
When the Culture War Comes for the Kids
Caught between a brutal meritocracy and a radical new progressivism, a parent tries to do right by his children while navigating New York City’s schools.
This is, I think, one of the few times that readers can see the term “culture wars” used in a manner that reflects the definition given that term in the landmark James Davison Hunter book “Culture Wars: The Struggle to Define America.” Here is how I described the University of Virginia sociologist’s main point in a tribute column long ago, on the 10th anniversary of my national “On Religion” column. In that work:
… (He) declared that America now contains two basic worldviews, which he called “orthodox” and “progressive.” The orthodox believe it’s possible to follow transcendent, revealed truths. Progressives disagree and put their trust in personal experience, even if that requires them to “resymbolize historic faiths according to the prevailing assumptions of contemporary life.”
On one level — the most obvious level — Parker’s Atlantic piece is about the role that fiercely woke “identity politics” is playing in elite New York City culture, as demonstrated in public schools. So what does “identity politics” mean, right now?
This whole article wrestles with that issue, from the point of view of a progressive parent who has been shaken awake by the facts on the ground. However, Parker also noted that not all identities are created equal, in this world. This is one of the only places where readers get a glimpse of the religious and moral implications of this fight, in the years after Barack Obama era:
… The country’s politics had changed dramatically during our son’s six years of elementary school. Instead of hope pendants around the necks of teachers, in one middle-school hallway a picture was posted of a card that said, “Uh-oh! Your privilege is showing. You’ve received this card because your privilege just allowed you to make a comment that others cannot agree or relate to. Check your privilege.” The card had boxes to be marked, like a scorecard, next to “White,” “Christian,” “Heterosexual,” “Able-bodied,” “Citizen.”
Well, there’s an interesting question to discuss: Are “Christians” — especially traditional Christians — a privileged class these days in postmodern New York City public schools? Just asking.
So here is what I think reader should do with this article, especially GetReligion readers and journalists who are interested in religion-news coverage in the mainstream press at its highest levels. This is a simple, two-step exercise.
First: Print out this long Atlantic piece on ordinary paper. You could also put a copy in an iPad or a similar tablet.
The key to the second part of this exercise is to end up with a copy that allows you, with an analog or digital highlighter pen of some kind, to mark the sections of this article that have religious and moral implications that could lead to hard-news coverage.
He is a short, punchy example of what you’re looking for here.
Who was driving the new progressivism? Young people, influencers on social media, leaders of cultural organizations, artists, journalists, educators, and, more and more, elected Democrats. You could almost believe they spoke for a majority — but you would be wrong. An extensive survey of American political opinion published last year by a nonprofit called More in Common found that a large majority of every group, including black Americans, thought “political correctness” was a problem. The only exception was a group identified as “progressive activists” — just 8 percent of the population, and likely to be white, well educated, and wealthy. Other polls found that white progressives were readier to embrace diversity and immigration, and to blame racism for the problems of minority groups, than black Americans were. The new progressivism was a limited, mainly elite phenomenon.
Question: Are these woke white professional activists more or less likely to practice some form of organized religious faith? Are many of them “Nones,” as in the rapidly growing niche of “religiously unaffiliated” Americans, especially among the young?
The follow-up question: Is there a chance that, for many members of this powerful class, activism linked to identity politics has become a form of “religious” identity? Is their ultimate goal to separate the saints and the sinners?
Let’s move on to a longer passage that has received quite a bit of attention. Did this “bathroom crisis” deserve hard-news coverage? Who would have dared call a newsroom city desk about this case?
A girl in second grade had switched to using male pronouns, adopted the initial Q as a first name, and begun dressing in boys’ clothes. Q also used the boys’ bathroom, which led to problems with other boys. Q’s mother spoke to the principal, who, with her staff, looked for an answer. They could have met the very real needs of students like Q by creating a single-stall bathroom — the one in the second-floor clinic would have served the purpose. Instead, the school decided to get rid of boys’ and girls’ bathrooms altogether. If, as the city’s Department of Education now instructed, schools had to allow students to use the bathroom of their self-identified gender, then getting rid of the labels would clear away all the confusion around the bathroom question. A practical problem was solved in conformity with a new idea about identity.
Within two years, almost every bathroom in the school, from kindergarten through fifth grade, had become gender-neutral. Where signs had once said boys and girls, they now said students. Kids would be conditioned to the new norm at such a young age that they would become the first cohort in history for whom gender had nothing to do with whether they sat or stood to pee. All that biology entailed — curiosity, fear, shame, aggression, pubescence, the thing between the legs — was erased or wished away.
How did parents respond? How did religious parents respond?
The school didn’t inform parents of this sudden end to an age-old custom, as if there were nothing to discuss. Parents only heard about it when children started arriving home desperate to get to the bathroom after holding it in all day. Girls told their parents mortifying stories of having a boy kick open their stall door. Boys described being afraid to use the urinals. Our son reported that his classmates, without any collective decision, had simply gone back to the old system, regardless of the new signage: Boys were using the former boys’ rooms, girls the former girls’ rooms. This return to the familiar was what politicians call a “commonsense solution.” It was also kind of heartbreaking. As children, they didn’t think to challenge the new adult rules, the new adult ideas of justice. Instead, they found a way around this difficulty that the grown-ups had introduced into their lives. It was a quiet plea to be left alone.
Need a news event? Where could journalist witness this clash of worldviews?
When parents found out about the elimination of boys’ and girls’ bathrooms, they showed up en masse at a PTA meeting. The parents in one camp declared that the school had betrayed their trust, and a woman threatened to pull her daughter out of the school. The parents in the other camp argued that gender labels — and not just on the bathroom doors — led to bullying and that the real problem was the patriarchy. One called for the elimination of urinals. It was a minor drama of a major cultural upheaval. … After six months of stalemate, the Department of Education intervened: One bathroom would be gender-neutral.
Finally we have what I think is the thesis of the article, which I will again note was written by someone on the cultural left.
… In politics, identity is an appeal to authority — the moral authority of the oppressed: I am what I am, which explains my view and makes it the truth. The politics of identity starts out with the universal principles of equality, dignity, and freedom, but in practice it becomes an end in itself — often a dead end, a trap from which there’s no easy escape and maybe no desire for escape. Instead of equality, it sets up a new hierarchy that inverts the old, discredited one — a new moral caste system that ranks people by the oppression of their group identity. …
At times the new progressivism, for all its up-to-the-minuteness, carries a whiff of the 17th century, with heresy hunts and denunciations of sin and displays of self-mortification. The atmosphere of mental constriction in progressive milieus, the self-censorship and fear of public shaming, the intolerance of dissent — these are qualities of an illiberal politics.
My main question remains: Was there a hard-news story here worth covering, one in which religious questions cannot be avoided?