Terry Mattingly

Reporting on the unthinkable: Ancient, multicultural roots of female genital mutilation

It's hard to imagine a topic that would be harder for journalists to write about than female genital mutilation (FGM).

In some parts of the world it is a procedure with deep cultural and even religious meaning. For others, it may be a way to keep young women attached to a tribe or a family structure that is truly patriarchal. Yet there are women who insist that it is an act that is totally necessary, if women are to be trusted, accepted and in any way empowered in certain cultures.

There is no question that there is a religious element to the FGM story, even though this rite "pre-dates both Christianity and Islam, and is commended in the core texts of neither faith," according to a disturbing, but fascinating, think piece at the website of The Media Project, the organization that supports GetReligion. 

The author of this reported essay is journalist and media-literacy pro Jenny Taylor, best known was the founder of Lapido Media in England.

How high are the stakes in this ongoing crisis? Taylor notes:

As many as one-third of girls in areas of Sudan where there are no antibiotics will die, according to another report. The complications range from haemorrhage to tetanus, blocked urethras and infertility.

A key figure in the essay is anti-FGM activist 55-year-old Ann-Marie Wilson, the founder of 28TooMany. The name is a reference to number of countries that had not banned this rite, at the time Wilson began her work.

How old is this ritual? This first paragraph contains a detail that I had never heard before:

Wilson, a doctor of psychology and a midwife who trained in Pakistan, recently completed a paper on the origins of FGM, claiming that the mummies in the British Museum show clear signs of FGM.



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After the Cakeshop decision: Celebrations, cynicism and sobering insights from pros

After the Cakeshop decision: Celebrations, cynicism and sobering insights from pros

So I was at the gym last week (old people with arthritis do things like that) and I fell into a conversation with another old-timer about the 7-2 U.S. Supreme Court ruling in Masterpiece Cakeshop, LTD v. Colorado Civil Rights Commission (.pdf here). She wanted to know what I thought of the decision.

These kinds of conversations happen all the time here in Oak Ridge, Tenn., in part because my column has run for three decades in the nearby Knoxville News Sentinel, a newsroom that played a key role in the birth of "On Religion." I'm that religion guy.

Anyway, I said that it appeared America's one true king -- Justice Anthony Kennedy -- couldn't decide how to settle this clash between the First Amendment and LGBTQ rights, two issues at the heart of his high-court legacy. So he punted and wrote a narrow opinion, focusing on the anti-religious bias exhibited by Colorado officials. Who knows what will happen next?

I didn't take notes, but this Oak Ridger replied: "Well, I just don't think that guy could refuse to do business with a gay couple like that."

I asked if she knew that baker Jack Phillips offered to sell them anything in his store for their wedding, including cookies, brownies or basic wedding cakes. What he said he couldn't do -- because of his traditional Christian beliefs -- was make one of his special, handcrafted designer cakes that included themes and details linked to their same-sex union rite.

Well, I don't think it's right for him to single out gays like that, said the woman.

Actually, I noted, Phillips has turned down lots of jobs because of his evangelical beliefs, including making Halloween cakes, cakes containing alcohol, risqué bachelor-party cakes, atheist event cakes and, yes, cakes with slogans attacking gay people. He doesn't reject classes of people, but he does reject delivering specific messages he believes are linked to religion.

This Oak Ridger was silent for a moment, then said: "Well, I haven't heard any of that on CNN."

Maybe I should have told that story in this week's "Crossroads" podcast (click here to tune that in), because it's a perfect example of how simplistic press coverage has helped shape -- "twist" might be the right word -- grassroots discussions of religious-liberty issues.

Ever since the ruling was handed down, there has been an amazing barrage of opinions from activists on both sides.


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Friday Five: GetReligionista's mea culpa, #JusticeForJack, SBC spell check and more

I do a shameless plug every week.

But this week, here’s an extra shameless plug up high so I know you won't miss it.

Or maybe I just needed a good excuse to embed a video of Chicago's "Hard To Say I'm Sorry."

Seriously, my colleague Ira Rifkin had a must-read post this week that, based on our analytics, too many of you missed.

The title of the post:

How I lost my professional cool and succumbed to gossamer social media satisfaction

Here is part of my Rifkin said:

Bottom line. My skill set failed me because I reacted emotionally rather than mindfully. It’s a media trap that can nab any of us.

In an email thread among our team, Richard Ostling congratulated Rifkin on his reflection:

The media in an era when they're on the griddle hourly need more honest self-reflection and  all the accuracy and (yes) fairness and balance they can muster.

Amen.

Go ahead and read Rifkin's post. Read it now.

Meanwhile, let's dive into this week's Friday Five:

1. Religion story of the week: The #JusticeForJack case — as supporters of Colorado baker Jack Phillips dubbed it — is the easy choice this week. 


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'The Sin of Silence' in The Washington Post: It's easy to hide sin in an independent-church maze

Trust me on this: If you read the Joshua Pease essay, "The sin of silence: The epidemic of denial about sexual abuse in the evangelical church," you will be angry and you'll have questions.

The Washington Post labels this as a "Perspective" piece -- think "analysis," not pure opinion -- but it includes lots of on-the-record sources and information, as well as personal observations by Pease. The writer is identified as "a freelance writer, was an evangelical pastor for 11 years." I would have added some kind of reference to his book, "The God Who Wasn't There: looking for a Savior in the middle of pain." 

Yes, once again we are in "theodicy" territory, a common topic here at GetReligion.

The overture for this piece -- detailing abuse Rachael Denhollander suffered when she was seven years old -- is unforgettable, especially for parents who grew up in church. I wish I would quote it all, but this passage will have to do.

The man’s behavior caught the attention of a fellow congregant, who informed Sandy Burdick, a licensed counselor who led the church’s sexual-abuse support group. Burdick says she warned Denhollander’s parents that the man was showing classic signs of grooming behavior. They were worried, but they also feared misreading the situation and falsely accusing an innocent student, according to Camille Moxon, Denhollander’s mom. So they turned to their closest friends, their Bible-study group, for support.

The overwhelming response was: You’re overreacting. One family even told them that their kids could no longer play together, because they didn’t want to be accused next, Moxon says. Hearing this, Denhollander’s parents decided that, unless the college student committed an aggressive, sexual act, there was nothing they could do.

No one knew that, months earlier, he already had.

A few lines later there is a quick, passing reference to what I think is one of the crucial facts in this complicated story. The church in which this abuse took place has, in the years since that moral train wreck, shut down.

It's gone. Did the leaders learn their lessons? Who cares? It's gone. It's hard to hold anyone accountable when churches simply vanish.



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Different motives for kneeling? Faith-based logic for some Eagles to miss White House rite?

If you have been anywhere near social media (or a television) in the past couple of days, then you know that the latest media storm linked to America's Tweeter In Chief concerns the National Football League, the world-champion Philadelphia Eagles, kneeling and the National Anthem.

Of course, when it comes to the NFL and images of kneeling, not all kneelers are considered equal (based on past controversies). Hold that thought.

The current controversy centers on the fact that many Eagles players were not planning to go to a White House rite to celebrate their Super Bowl win. For some -- repeat "some" -- of the players, their decision was linked to ongoing #BlackLivesMatter efforts to protest disturbing acts of police violence against African Americans. But other players had other places that they needed to be. Hold that thought, as well.

In response, President Donald Trump did that thing that he does. Here is a bite from a typical news story, at ESPN:

The White House has blamed the Philadelphia Eagles for President Donald Trump's decision to cancel the ceremony to celebrate their Super Bowl victory. ... White House Press Secretary Sarah Huckabee Sanders sensed "a lack of good faith" by the Eagles during discussions about the scheduled event.

According to Sanders, the Eagles notified the White House on Thursday that 81 people would attend the event, which was scheduled for Tuesday. A group of 1,000 Eagles fans also were scheduled to be a part of the ceremony.

Trump also took to Twitter to knock the NFL's decision to allow players, in the future, to choose to remain in the locker room during the National Anthem. This move accompanied an order attempting to shut down various forms of visible protest, including kneeling.

The president’s next move was easy to predict. On Twitter, he added this:



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After the Cakeshop case: Justice Kennedy cites need for First Amendment guidelines -- then punts

It's the question that journalists have to be asking right now, along with the legal pros on both sides of future First Amendment clashes between sexual liberty and religious liberty. 

Now what?

To be blunt, was the 7-2 U.S. Supreme Court ruling in Masterpiece Cakeshop, LTD v. Colorado Civil Rights Commission (.pdf) a signal (a) to religious believers of all stripes that it's open season, in terms of rejecting LGBTQ customers or (b) to blue-zip-code politicians that they are free to stomp on the First Amendment rights of traditional religious believers, only while using cool, calm legal logic rather than the heated prose used in Colorado?

As always, the key lines to parse were written by Justice Anthony Kennedy. Here is the essential material, as quoted by USA Today:

Kennedy acknowledged that business owners generally cannot deny equal access to goods and services under a neutral public accommodations law. Otherwise, he said, "a long list of persons who provide goods and services for marriages and weddings might refuse to do so for gay persons, thus resulting in a community-wide stigma inconsistent with the history and dynamics of civil rights laws."

"The outcome of cases like this in other circumstances must await further elaboration in the courts," Kennedy said. "These disputes must be resolved with tolerance, without undue disrespect to sincere religious beliefs, and without subjecting gay persons to indignities when they seek goods and services in an open market."

It's interesting that Baptist Press, when focusing on the same bottom line, made a strong effort to note the degree to which Kennedy once again affirmed LGBTQ rights:

"Our society has come to the recognition that gay persons and gay couples cannot be treated as social outcasts or as inferior in dignity and worth," Kennedy said. "For that reason the laws and the Constitution can, and in some instances must, protect them in the exercise of their civil rights. At the same time, the religious and philosophical objections to gay marriage are protected views and in some instances protected forms of expression."

He wrote, "The outcome of cases like this in other circumstances must await further elaboration in the courts, all in the context of recognizing that these disputes must be resolved with tolerance, without undue disrespect to sincere religious beliefs, and without subjecting gay persons to indignities when they seek goods and services in an open market."

So reporters, what phrases jump out at you, as you look to the future of this story?


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A key Paige Patterson critic is hit by bus: Tennessean takes gentle look at 'Why?' angle

One of the most dramatic sidebars to the controversies surrounding #SBCToo and the Rev. Paige Patterson was the freakish timing of a serious accident in the life of one of his most articulate female critics within evangelicalism.

Karen Swallow Prior is one of those individuals whose existence perfectly illustrates why your GetReligionistas are not fond of sticking shallow labels on complex religious believers.

First of all, she is professor of English at Liberty University. Then again, she used to identify herself as a conservative feminist, which is a conversation starter, to say the least.

I first ran into her back in 2003 when I was writing about a Southern Baptist congregation that created a service blending Celtic liturgy and symbols with evangelical content ("Postmodern Celtic Baptists). Prior's research into liturgy and poetry was at the heart of that effort.

Now this, care of a recent story in The Tennessean:

Karen Swallow Prior helped raise the voices of thousands of women who called out a revered Southern Baptist leader for his counsel on women, abuse and divorce. 

The same day a Texas seminary removed him as its president, Prior got hit by a bus. 

The timing of the freak accident in Nashville felt uncanny to her. Prior and others advocating alongside her for better treatment of women in the evangelical denomination say they saw a parallel between the bus wrecking her body and the misogynistic forces of the church causing brokenness among women. 

The symbolism they found in the May 23 crash that played out at the intersection of Church Street and 20th Avenue North resonated with Prior on a visceral level. 

"There's no winners, and just talking about it and speaking on behalf of others was just difficult. It's an ugly situation," Prior said ... from her room at Vanderbilt University Medical Center. "Then, just to be slammed by a bus literally, physically in the midst of that moment, this was just eerie."


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Wall Street Journal offers think-piece-level 'Culture Wars' chat with James Davison Hunter

When you hear someone start talking about America and our torrid "Culture Wars," what do you think?

You probably think of headlines like this one: "Disney doesn’t want to offend anyone. But it’s getting caught in the culture wars."

Or here is another one from a current search in Google News: "Constitutional fluke gives rural states extra clout in the culture wars."

OK, here's one more captures the legal side of so much of this coverage: "How Due Process Became a New Front in the Culture Wars."

So "Culture Wars" equals political battles over, well, cultural issues, things like abortion, gay rights, textbooks in Texas, sitcoms that mention Donald Trump, "liberals" shutting down free-speech forums and so forth and so on.

The problem is that very few of these "Culture Wars" stories have anything to do with the actual ideas in the classic 1991 book "Culture Wars: The Struggle to Define America" by sociologist James Davison Hunter. To be specific, new journalists ever get around to explaining Hunter's definition of this term.

So before we get to this weekend's "think piece" -- a Wall Street Journal (beware, high paywall) piece entitled, "The Man Who Discovered ‘Culture Wars’ " -- let's flash back to my 1998 "On Religion" salute to Hunter's book. The key is that Hunter declared that:

... America now contains two basic world views, 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."

I noted that this has become a fault line that "runs through virtually every set of pews in contemporary religious life." There is way more to this than political conflict:



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Next act in Southern Baptist drama? Judge Paul Pressler still fighting 'closet' accusations

Next act in Southern Baptist drama? Judge Paul Pressler still fighting 'closet' accusations

The telephone calls began in the early 1980s, including one from a liberal Baptist with a five-star track record in American politics and media. I was the religion-beat reporter at The Charlotte News at the time, the long-gone afternoon paper that operated alongside The Charlotte Observer.

The big news in American religion back then was the conservative revolt in the giant Southern Baptist Convention, which began in the late 1970s and took six-plus years to run its course, in terms of changes in national SBC boards and agencies. The leaders of this revolt were Texas Judge Paul Pressler and the Rev. Paige Patterson.

Readers may have heard of Patterson, since he has made a bit of news in recent weeks. You think? To catch up, see this post from yesterday: "Watching Southern Baptist dominoes: Whither the Paige Patterson files on 2003 rape report?"

The calls in the early 1980s, however, were about Pressler. They focused on rumors -- not public documents and events that could lead to coverage -- that Pressler had been accused of sexual abuse by a young man in the Presbyterian church where the future judge was a youth leader, before he became a Southern Baptist.

The rumors continued, leading to fierce debates about the importance of out-of-court settlements and other complications linked to Pressler's past. Now, the Pressler story is one elite-media headline away from competing with the Patterson drama, as Southern Baptists wrestle with sins in the past and their leadership going into the future.

Yes, that's was the topic of this week's "Crossroads" podcast. Click here to tune that in.

To see the larger context, consider this passage from a Ross Douthat column -- "The Baptist Apocalypse" -- in The New York Times. Yes, there is a hint of a Donald Trump angle here, but this story is actually much bigger than that.

Late last year I wrote an essay speculating about the possibility of an “evangelical crisis” in this era, driven by the gap between the older and strongly pro-Trump constituency in evangelical churches and those evangelicals, often younger, who either voted for the president reluctantly or rejected his brand of politics outright. But I didn’t anticipate that the crisis would take a specific sex-and-power form -- that the Trump presidency and the #MeToo era between them would make the treatment of women the place where evangelical divisions were laid bare.


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