I enjoy cop shows on television.
My favorite is Blue Bloods, following the “Reagan” family from terrorist threats to homicides to domestic violence.
I can’t imagine what it’s like to be a cop. Perhaps routine marked by bursts of frenzy, some of it life-threatening. One’s hometown seen through the lens of crime, tragedy, and evil. Low pay, high risk.
I like Blue Bloods because it shows upright law enforcement taking “Protect and Serve” seriously and making brave and ethical choices.
These shows are quite unrealistic, of course. Crime doesn’t get solved that easily or snap decisions made that wisely.
I don’t think, however, that I realized until recently how separated from reality those fictional accounts have been. As police shootings of unarmed citizens go viral, as minorities talk of long-standing police brutality, as we watch guards beating prisoners, and as federal law enforcement engages in creepy surveillance, internal corruption, and the arming of local police as military commandos, the veil is lifted.
Now we see in our own American law enforcement the same brutality and power-madness that have marked corrupt societies we supposedly surpassed, from the secret police in Eastern Europe to uniformed thugs in South America.
I find it confusing. Not the discovery that TV isn’t real, but to see how low we have fallen. Has this brutality been the dark side of police work all along?
WASHINGTON — As the nine Supreme Court justices took up the vexing question of a constitutional right to same-sex marriage on Tuesday, the case came down to two competing visions of marriage: what it’s been, what it should be, and who gets to decide.
Outside the court, hundreds of demonstrators echoed both sides: Amateur evangelists and anti-gay zealots with signs proclaiming, “Man & Woman: United for Life, Open to Life,” and throngs of gay rights supporters chanting “Love Must Win!” to drown out the sidewalk preachers with their megaphones.
Yet ultimately, beyond both the arcane and real-life arguments over the state’s sanction of private relationships, the court must decide the very nature and purpose of marriage — or at least which nature will be reflected in civil law.
During my freshman year of college, a girl who lived in my dorm was raped. It was during the first month of school. I didn’t know her well. As the rumors spread, I remember thinking, “Oh yeah, the blonde with the big boobs.”
I remember having a conversation with my friend about how nice the accused boy seemed. I remember that friend replying, “She did wear low cut shirts during orientation — makes sense she would start a rumor like that.”
The survivor transferred from my college the following semester.
During my senior year of college, my best friend was the president of his fraternity. During the fall semester, there was a reported case of rape that occurred with two males and one female in the basement during a party. All I remember is how stressed my friend was because, as president, he had to deal with the legal proceedings of the case. The case was closed without either of the men being prosecuted. I remember being upset because my favorite fraternity was put on probation (no parties on the weekend) for two months. I never knew the survivor.
The documentary The Hunting Ground taught me I was part of campus rape culture, and I didn’t even realize it. It is estimated that between 20 percent and 25 percent of women experience completed or attempted rape over the course of a college career. That means for every 1,000 women attending a college or university, there are 35 incidents of rape each academic year.
I would never want anyone to experience what I endured and my hope is that everyone will join the fight to help end sexual assault.
If you ever find that you are a bystander, be bold and intervene for someone who is in danger of being sexually assaulted. Even when you are out with friends and familiar faces, do not let your guard down; unfortunately, 38% of rapists are a friend or acquaintance.
You may find yourself in a situation where you see something that is not quite right. Do not hesitate to step in. Ask questions if someone seems uncomfortable, and interrupt the situation. Show them that you care.Call for help if need be, but by all means, do not leave them alone. When you intervene, you help raise awareness and debunk myths about sexual assault.
If you know someone who has been sexually assaulted, listen to them and believe them. Your presence, boldness, and support can make all the difference.
Recent protests in Baltimore are raising the question of (non)violence anew. Should violent protesters be criticized? Should Christians call for nonviolence?
Some bluster “Of course!” while others say that’s not the point.
Over at The Atlantic, Ta-Nehisi Coates, who grew up in Baltimore, is challenging calls for nonviolence in an article entitled “Nonviolence as Compliance.” Calling “well-intended pleas” for nonviolence “the right answer to the wrong question,” Coates writes:
When nonviolence is preached as an attempt to evade the repercussions of political brutality, it betrays itself. When nonviolence begins halfway through the war with the aggressor calling time out, it exposes itself as a ruse. When nonviolence is preached by the representatives of the state, while the state doles out heaps of violence to its citizens, it reveals itself to be a con. And none of this can mean that rioting or violence is "correct" or "wise," any more than a forest fire can be "correct" or "wise."
The line bears repeating: “When nonviolence begins halfway through the war with the aggressor calling time out, it exposes itself as a ruse.” Are newly scared white folks simply “calling timeout?”
Coates wants to ground our conversation about violence in the narrative of a larger “war.” For him, violence did not “break out” last night – violence has always been present. Coates wants to shift our focus from the shorter story of rock-throwers to the much longer story of the black experience in the United States.
As the clergy marching in Baltimore put it, “There’s been a state of emergency way before tonight.”
As thousands took to the streets in Baltimore on Monday night to protest the death of Freddie Gray on th eday of his funeral, nearly 100 clergy joined the protesters.
Freddie Gray, a 25-year-old black male, died April 19 while in police custody, one week after his arrest. Although one of the officers reported Gray “was arrested without force or incident,” Gray died of severe spinal injury, prompting citizens to question how Gray was treated in custody.
The definitive characteristic of Christian faith is that it is rooted in a historic event. We are the Resurrection People because the core of our belief, faith, ethics, and future hope lies in the 33 precious years of our God incarnated, culminating in him, the Suffering Servant, being nailed to that old rugged cross, and his subsequent rising from the dead.
The Christian faith has always been about God coming to save us in human form.
Everything we know about what it means to be a Christian is clothed with humanity. Jesus followers learn of what it means to be Christian by way of human relationships. We recite and affirm historical creeds passed down to us through the cloud of witnesses, the generations of believers before us. We are instructed in the moral values that align with Christian teaching by our mothers and fathers, whether biological or spiritual. Our local church community is our ethics classroom, a place where we practice, learn, and grow, working out our salvation and mobilizing the revolution of God in our particular corner of the world.
For being a television show based on absurdist humor and millennial first-world-problems, New Girl hit home earlier this month.
Winston, played by Lamorne Morris, is a roommate with a thousand changes in career, the latest and most lasting being that of a cop for the Los Angeles Police Department. The hilarity surrounding Winston has mostly been about his police training or his friend’s concern for his safety, when they tried to physically keep him from policing by stealing his cruiser keys. Then, with script writing help from Morris himself, New Girl took a momentarily serious turn.
When a pretty woman invites Winston on a date to the park for a rally to protest the police, who she describes arrested a 14-year-old because he “fit a description,” Winston declines, walking backward to hide his LAPD shirt.
He later says, “With everything that’s been going on, I just feel like she wouldn’t respect me.”
In that moment, Morris’ character finds himself caught between two conflicting worlds, what W.E.B. Du Bois called having a “double consciousness” — the brotherhood of a police force alongside white officers, keeping the peace and making neighborhoods safer; and the collective turmoil that comes with being a black man in a post-Ferguson America.
Many Americans must feel this conflicting pull and feel unable to voice it: citizens with friends or family who are officers and who are in solidarity with their black and brown neighbors; officers themselves who fear for their safety every moment they are on duty and battle with racial implicit bias because of harrowing experiences in their communities.
I myself feel this pull as a woman of color who grew up in North Philadelphia, where a mistrust of police was built into my framework of survival despite never once having a negative experience with Philly police. Solidarity with Eric Garner, John Crawford, and Dante Parker is a given. They are the kind of men I saw everyday growing up, men with questionable pasts and an unquestionable love for their families and communities — despite only the former being brought to light.
And I have met police officers working in neighborhoods where they and their partners are cornered and ambushed by street gangs; men and women with families, who are told they are hated by the black and brown children they rescue from crime scenes.
I turned to music as I wrote myself in circles, trying here to verbalize an emotion, a worried feeling that I’m not doing something right. I came across a radio interview with Community star and rapper Donald Glover in which he talks about what I believe Morris was battling with his New Girl script.
“Being young and black in America is schizophrenic. You kind of have to change who you are a little bit all the time for people to even respect you.”
The first thing I had to do is enter my favorite Bible verse.
I debated for a while, thinking I could go the easy route and say it was John 3:16 or Philippians 4:13 (“I can do all things through Christ who gives me strength,”) but I was feeling cheeky so I entered Ecclesiastes 1:2 (“‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless.'”).
Then I entered my denomination — Protestant — and said that I’m looking for men. I allowed it to integrate with my Facebook account and I was in.
Welcome to Collide, a new app being billed as “Tinder for Christians.” It is one of many in the dubious tradition of (fill-in-the-blank) for Christians (Netflix, yoga , clothes), and as I went through the motions of joining, I wondered what good this was going to do, what perceived need it was filling.
The idea behind the wildly popular Tinder app is to go on dates with your match, of course, but it’s also to make split-second judgments based on your level of physical attraction to the person on the screen in front of you — and then maybe go have sex with them.
What I know of Christian culture — the kind of evangelical subculture that would spawn something like this, at least — would be pretty well set against the idea of a Christian Tinder.
Nearly a year removed from the Church of Jesus Christ of Latter-day Saints, Ordain Women founder Kate Kelly says she has found happiness living a more authentic life while continuing to push for equality in the Mormon faith.
Kelly, who was excommunicated in June 2014, now lives in Nairobi, Kenya, where she works on human rights efforts. She was back in the United States briefly on April 23 as part of an offshoot project of the Tribeca Film Festival in New York City to explain how she was punished for speaking out for women’s rights in the LDS faith.
“The men who (excommunicated me) literally think they kicked me out of heaven,” Kelly said.
“Luckily, I do not think that. … Out of this experience, I’ve realized that men don’t get to control my happiness. I’ve come out on the other end, (where) I think I’m much happier, much more authentic, a much more invigorated person.”
Still, on stage at the Gotham Comedy Club, a space usually filled by raucous laughter, Kelly broke down in tears talking about her ouster from the LDS faith and the repercussions for herself and her family.
“It’s like an execution, a spiritual death,” Kelly said of Mormon excommunication.
“It’s very, very extreme.”
For their part, Kelly’s Mormon leaders have said the door always is open to her return.