Marriage Equality Update

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Several readers are pointing to the news out of Idaho:

A mid-level federal judge has ruled that Idaho’s ban on same-sex marriage is unconstitutional. Chief Magistrate Judge Candy Dale has ordered the state to allow same-sex couples to marry in Idaho and to recognize the marriage of couples who wed in other states. The court’s order takes effect at 9 a.m. Friday, meaning the state must issue marriage licenses to same-sex couples starting that morning. Gov. C.L. “Butch” Otter already has said he intends to appeal the case, meaning an appellate court could still put the weddings on hold.

On that note:

Has anybody commented yet on the curious situation in Idaho where “Butch Otter opposes gay marriage”?

Another reader sends the above video of the plaintiffs’ press conference:

Go to the 15 minute mark and watch the next two minutes as two of the plaintiffs in the Idaho marriage case explain with great emotion why marriage matters to them – and to their son.

The Best Of The Dish Today

Ah, yes, the male of the species. Deep down, forever 13.

I’m reaching the end of my clear-liquids-only laxative-overkill day before a colonoscopy tomorrow and my head is spinning a bit. You know how I am usually indifferent to food? I can’t think of anything else right now.

So I’ll make this brief: today I explored why PDA can have its political uses; and wondered how the GOP can keep denying the science of climate change and remain a faintly serious party of government. We delved deeper into Ukrainian nationalism, and the Great Debate about the Idaho Stop. We also wound up our first Book Club, with the author Bart Ehrman responding to more than a dozen reader questions about Jesus. I have to say I really enjoyed the whole book club experience, was glad to be given a nudge toward reading something longer and deeper in my web-addled brain, and learned something. As usual, Dish readers made it work – and I remain pretty much in awe of the collective mind out there, even as I rarely hesitate to pick it.

The whole thread on How Jesus Became God can be read now in its entirety here. If you didn’t have the time to join in this past month, there’s always the opportunity to read the book later and then go back and explore the conversation about it.

Which brought us to our second selection, Alexandra Horowitz’s On Looking: Eleven Walks with Expert Eyes. Read about it here. Maria Popova of Brain Pickings picked the book as one of her favorties and she’ll be curating the conversation. It will get going in earnest after Memorial Day.

The most popular post of the day was Science, Climate and Skepticism, followed by Like A Gay Sonic Boom, Ctd.

Many posts today were updated with your emails – read all of them in one convenient place. And you can leave your unfiltered comments at our Facebook page and @sullydish.

19 readers became subscribers today. You can join them here.

See you in the morning, and after the dreaded procedure. Update from a reader:

I’m sorry to hear that you’re having a tough time preparing for your colonoscopy. You might not want to learn this right now, but it turns out that the clear-liquid diet is not necessary for the majority of people preparing for a colonoscopy. Several studies in recent years (here and here) have shown that a low-residue diet – solid food, but no seeds, corn, and other items that can sabotage a preparation – is just as effective as a clear-liquid diet, but is much preferred by patients.

Despite the evidence that a more liberal diet is effective during bowel preparation, more than 80% of my fellow gastroenterologists continue to advise a clear liquids only. I switched to prescribing a low-residue diet two years ago and my patients are grateful, but I’m having trouble convincing my colleagues to change their habits. As is often the case in medicine, traditions develop and habits die hard.

Another point: you refer to your colonoscopy as “the dreaded procedure.” Actually, the vast majority of patients report that the preparation, and not the colonoscopy itself, is the most difficult part of the experience. So the worst is nearly over; I hope the procedure itself goes well, and that you’ll be able to eat some real food the next time you get it done!

How Unfair Is Being The Fat Girl?

Amy Zimmerman appreciates the latest episode of Louie, which ends with a scene (above) lamenting the unfairness of how overweight women are often treated:

The question of “appropriate” show biz pairings is a natural extension of the horribly skewed, superficial world we live in. Schlubby “every man” types are all the rage in film comedies (see any Seth Rogen movie, ever), and always manage to score the hottest girls. The unfairness here isn’t just that chubby men are allowed to get with beautiful women, while we don’t tolerate the reverse; it’s the implication that no one in their right mind would even consider casting a “normal” woman to play a leading role in one of these stoner comedies.

Willa Paskin’s take is more complicated:

The first time I watched the episode, I read Vanessa’s entire speech about the difficulty of being a fat girl as a female cri de coeur.  The second time I watched it, after interviewing [Sarah] Baker [the actress who plays Vanessa] and learning that she had nothing to do with the script, it seemed more like a male mea culpa.

Louis C.K.’s insights into why a man might not want to be seen with a woman like Vanessa are unimpeachable:

his concern about double standards and casual male cruelty seem deeply felt. But his characterization of Vanessa is less unerring. A woman as confident and comfortable as Vanessa would not, I don’t think, imagine herself as the victim of her weight and blame guys like Louie as entirely as her speech suggests. As a guilt trip, her speech is perfect; as a character exploration, it’s a little bit too much of a guilt trip.

Vanessa’s teachable moment, and the episode more largely, is as scathing to Louie as possible. But it’s also condescending to Vanessa: I mean, if all Vanessa wanted in life was to hold hands with a nice guy, a girl as cool as she is could do just that. Wonder if we’ll ever see a fat girl on TV who demands more.

Jillian Mapes has mixed feelings:

I’m torn because it takes a privileged man to give fat women a voice, to start a conversation that no one wants to have besides fat women themselves. And some fat women don’t want to talk about it either, just as they’d prefer never having to acknowledge their own size. Instead they do this dance with potential suitors that, to me, back before I was comfortable freely using the word “fat” to describe myself, felt like a staring contest of sorts: who’s going to point out the elephant in the room first?

That’s the difference between a character like Vanessa and a fat woman whose worst fear is a conversation about her pants size: the former is not afraid of acknowledging her size, which has come to define her in the eyes of others. The right words don’t make the wrong body any smaller, but they do take the power out of language itself. In doing so, you minimize the effects of those who call you fat and don’t mean it as a neutral descriptor, akin to “tall” or “short” or “skinny.”

Still, she declares that “it’s a beautiful thing to see the intimate passages of your mind play out on your TV screen for the very first time.” Melissa McEwan, on the other hand, hated the scene because it “pretends that there aren’t already loads of men who love fat women”:

Men who are specifically attracted to fat women, or men who fell in love with individual women who happen to be fat. Men who, in either case, didn’t need an education on how fat women are human beings, many of whom are desirous of and deserving of romantic love. Men who don’t expect to be “rewarded” in some way for loving and being attracted to fat women.

On its face, that might not seem particularly important, but it is—because the routine disappearing of these men underwrites the narratives which pathologize attraction to fat women. Which, suffice it to say, doesn’t do any favors for fat women.

It would be significantly more radical, and more progressive, for Louis CK to simply have had his character be attracted to and date and fuck a fat woman without any commentary about her weight at all. Like lots of men already do.

Map Of The Day

paid_leavemothers

Lest we be too pleased with ourselves for remembering to call mom on Sunday, Ezra reminds us how tough it is for working mothers in the US, who have no guarantees of paid time off to care for an infant or a sick child:

While a handful of states, like California, offer modest paid maternal leave, there’s no federal guarantee of either paid maternal or paternal leave. We make mothers choose between spending a month with their newborn child or keeping a roof over their child’s head. That’s not how it looks in countries that value the work mothers do.

Re-Sentenced To Death?

After North Carolina Republicans repealed the state’s Racial Justice Act last year, the state Supreme Court is considering whether to send back to death row four inmates whose death sentences were reduced to life without parole thanks t0 the law. Last month, Barry Scheck explained the case:

The four prisoners in the case have uncovered a mountain of evidence of discrimination in their cases and county, including a prosecutor’s handwritten notes in one of their cases. In it, he described prospective jurors differently by race. The white “country boy” who “drank” was “ok,” in contrast to the “black wino” who was excluded. Another African-American juror was “ok” because she was from “a respectable black family.”

The evidence also contained an unprecedented study of race and jury selection in North Carolina. Researchers found across the state, in counties large and small, urban and rural, rampant racial discrimination against African-American jurors by the prosecution was the norm.

Lane Florsheim adds more context:

Jury selection based on race is illegal.

A 1986 Supreme Court decision (Batson v. Kentucky) ruled that prosecutors cannot rely on race to dismiss jurors. In reality, though, this can be difficult to enforce, as prosecutors can eliminate jurors without expressing a reason—a prerogative known as peremptory challenge. In some states, according to the NAACP brief, “cheat sheets” have been distributed during prosecutorial conferences. These sheets instruct prosecutors on how “to hide the fact that you’re really eliminating this person because he or she happens to be black,” says Neil Vidmar, a law professor at Duke and a member of the team who prepared the brief. “The cheat sheet gives [prosecutors] a list of reasons that courts have approved as neutral explanations,” says James Coleman, also a law professor at Duke, “It gives them the answer that will give them a passing grade.”

Conned, Ctd

In an interview, Walter Kirn – whose latest book, Blood Will Out, chronicles his relationship with the con man masquerading as “Clark Rockefeller” – discusses the peculiar appeal of swindlers:

Rumpus: Why are stories about impostors—The Talented Mr. Ripley, Six Degrees of Separation, Blood Will Out—so compelling? And beyond that, why are they of particular interest to you?

Kirn: We’re all impostors to ourselves. By that I mean that we know instinctively, intimately, the difference between whom we are inside and who we appear to be to others. Most of the time—when we aren’t flat lying about something or playing a particularly stylized role in some heightened dramatic situation—this difference between the internal and the external is modest and manageable. But there are moments when it frightens us, threatening to expose us as inauthentic. Well, the big-time impostors we read about in literature run this risk constantly, flirting with destruction, not just humiliation or embarrassment. It’s a spectacle that we can’t help but find compelling, and it involves a certain level of courage that we sneakily admire, perhaps.

I’ve always defined a truly alluring story as a journey we’re not equipped to take ourselves with a person we’re tempted but afraid to emulate. Impostor narratives are exactly that. When they end in disaster, as Clark’s did, or as Gatsby’s did, we can congratulate ourselves for our own wisdom. We can also experience, safely, at no cost, the terrible thrill of radical self-invention, of trading who we are for who we might be.

Rumpus: To what extent do you think Clark believed his own lies, and to what degree was he aware of all that he was doing?

Kirn: People who know Clark’s story superficially tend to find a strange comfort in the notion that he fell for his own lies. They imagine that he was delusional, confused—not unremittingly shrewd and calculating. They’re wrong, though. They’re projecting their own humanity onto a sociopathic, alien mind, a mind that couldn’t afford for even an instant to lose track of its own schemes. You or I would have trouble targeting different people with an array of specialized deceptions tailored to their respective personalities; we’d crack under the stress, the mental strain. But for someone like Clark, such pressure is a pleasure. I imagine that he woke up each morning wondering whom he could deceive that day. It made him happy, misleading people. It was his craft, not merely his compulsion.

Previous Dish on Kirn and Blood Will Out here.

Is The Meth Epidemic Overblown?

After reading Nicholas Parsons’s Meth Mania: A History of Methamphetamine, Sullum believes so:

Although NSDUH data cited by Parsons indicate that monthly meth users never accounted for more than 0.3 percent of the population between 2002 and 2011, the drug in its latest incarnation loomed large in the public imagination. Meth did become the next crack in the sense that it was portrayed as the scariest drug ever, turning its users into hideous, homicidal, zombie-like subhumans who made speed freaks seem attractive and tame by comparison. Popular portrayals of meth’s effects, which Parsons describes in detail with a keen eye for exaggeration and unjustified assumptions, were grossly misleading on two major counts: They presented extreme cases as typical, and they blamed every harm suffered or inflicted by meth addicts, ranging from tooth decay to murderous rampages, on the drug itself.

This sort of pharmacological reductionism is belied by the history of methamphetamine, which shows that the effects attributed to the drug are powerfully shaped by context.

Phillip Smith praises the book for addressing how these myths are made and by whom. He writes that “Parsons is especially interesting in his discussion of law enforcement as a claims maker when it comes to drugs”:

[L]aw enforcement has its own interests to protect. Parsons notes one particularly brazen example of self-interested panic purveying, the “ice” scare of the late 1980s. The DEA jumped all over that — until its annual budget was secured, then not so much.

This leads me to something Parsons didn’t discuss, but which I have long wondered: Why, exactly, are police considered experts on drugs? Because they arrest drug users? Police arrest domestic violence suspects, too, but that doesn’t make them experts on domestic bliss, as their own divorce and domestic assault rates indicate.

Public School Is For The Entire Public

Last week, the Justice and Education Departments issued new guidelines reminding public schools that they are required by law to accept all students regardless of their or their parents’ immigration status:

The guidelines come in response to a number of reports that schools are denying undocumented immigrants entrance on questionable grounds. Undocumented parents living in Butler County, New Jersey were unable to enroll their kindergarten-age children in school because the Butler Public School District had a policy requiring parents to provide state- or county-issued photo identification, a document that requires a social security number and valid immigration status, leading the American Civil Liberties Union (ACLU) to file a lawsuit in March. The ACLU also found that 138 New Jersey school districts asked for documents that indicated immigration status.

Dara Lind looks at some of the ways public schools have evaded that obligation:

When Alabama passed an anti-unauthorized-immigrant bill in 2011, one provision required public school teachers to record the immigration status of their students, and submit it to the state once a year for a “report.”

The Alabama bill didn’t say that anything bad would happen to students who reported that they or their parents were unauthorized. But it didn’t have to. Hundreds of students across the state stayed home from school the day the law went into effect, as families were scared that the results of the “report” would be sent to law enforcement or federal immigration agents.

Book Club: Ask Bart Ehrman Anything II

Below is the second installment of Ehrman’s responses to Dish reader questions (the first part is here):

What do you make of the evangelical response to your book, How God Became Jesus?

For a somewhat fuller response, see my blog post. Here I can say that the five evangelical Christians who responded are all good scholars. The purpose of their book was to engage my historical claims at a number of points. Some of the responses I found to be interesting. I ehrman_bart_12_020didn’t actually find any of them convincing, and on the whole I have to say that I was disappointed by the book. What I had hoped was that the book would provide a different historical narrative from the one that I laid out in How Jesus Became God. The respondents regularly accuse me of engaging in “bad” history, but they don’t themselves engage in any historical reconstruction at all. So how is one supposed to compare their views with mine?

The book really is little more than an attack on this point or the other in my discussion. I would love to see how they can imagine that their thesis, that God became Jesus, can be established on historical grounds, rather than theological or religious grounds . My view is that it is impossible for historians to demonstrate what God has done: that’s the province of theologians. If what they want to do is present a theological perspective that differs from my historical one, I have absolutely no problem at all with that. What I object to is their decision to embrace a theological perspective and claim that it is history.

What if anything might change your mind and cause you to again become a believer?

Hmmm … Good question!

I guess a revelation from the Almighty would do it! I’m actually, personally, prone more to belief than disbelief, and would prefer, at the end of the day, to be a believer. Maybe one day I’ll become one again, even though at this stage of my life, I doubt it. For it to happen, realistically, I would need to come to a more comprehensive, synthetic understanding of how this world makes sense if there is a God who is in some sense (any sense) active in it. For me, right now, that simply doesn’t seem to be the case. So many innocent people suffer unspeakable agony and horrific deaths each and every minute, hour, and day – ravaged by starvation, drought, epidemics, earthquakes, hurricanes, tsunamis, not to mention war and violence. I simply do not see the hand of God in any of this. I do know what the “answers” are that people give – I used to give them myself, all the time. I just can’t believe them anymore. Maybe at some point that won’t matter to me, although I do side more with Ivan in the Brothers Karamazov on this one, as I explain in my book God’s Problem….

Which religions, if any, deal better with the problem of evil and suffering than Christianity?

I’m not sure any of them deal with it in a way that I find intellectually satisfying, although since I wrote my book God’s Problem I’ve had a lot of people tell me that they have found Buddhism to be much better on just this issue.

Given your thesis that Jesus was not buried in a tomb, based on the evidence that the Romans would not have allowed it, what do you make of the archaeological evidence of crucifixion victims in tombs?

Great question! Unfortunately, we have only one piece of archaeological evidence to go on and it simply doesn’t tell us what we would like to know. In 1968 the remains of a crucified man, named Yehohanan, were discovered in Israel. His skeleton – ankle pierced with an iron stake from crucifixion – was decently buried in an ossuary. This shows, it is argued, that it is conceivable that something similar happened with Jesus. I would agree that this makes it conceivable. Unfortunately, as I have also pointed out, we do not have even the slightest bit of evidence to tell us what happened in Yehohanan’s case, and so we have no way of knowing if it is analogous to the case of Jesus.

Why was an exception made in Yehohanon’s case to place his body in a common tomb? Was his family well-connected? Was he an aristocrat? Was he crucified on the birthday of an emperor (Philo says that such persons were allowed burial)? Was he crucified for insurgency against the state (like Jesus) or for a lower crime (it makes a big difference!). Moreover – was he placed in a tomb the very day he was crucified? We have no way to know. Was his body left to decompose and be eaten by scavengers (the usual punishment) before being entombed? We don’t know. In other words, precisely what we would need to know in order to know if Yehohanan’s case was similar to that of Jesus we don’t know.

What we do know is that there is no evidence that Jesus was executed on the birthday of an emperor; he was not an influential person with high connections (he was not even known in Jerusalem before he appeared the week before); he did not have powerful family members who could intercede on his behalf; his own followers had fled from the scene; and he was not crucified for low-level crimes but on political charges of insurgency. Whatever was the reason that Yehohanan was given a decent burial, it is hard to think why an exception to normal Roman practice would have been made in the case of Jesus (especially given what we know about Pontius Pilate).

I should also say that other scholars have pointed out that since there were thousands of crucified victims in antiquity, and these are the only skeletal remains of a crucified victim to survive, it appears that Yehohanan’s case was highly exceptional, not typical.

What do you think of N.T. Wright’s work on the historical Jesus and early Christianity?

Tom Wright is incredibly prolific and is a brilliant spokesperson for traditional, conservative Christianity. He is also an erudite scholar of enormous breadth. But as it turns out, I disagree with him on almost everything! We have only had one real public debate, dealing with the problem of suffering and how it should affect one’s faith in God. We did not at all see eye to eye. Tom has a kind of global vision of Scripture where he makes the entire 66 books add up together to one grand narrative that he sees as a revelation from God. I see 66 different books written by different authors at different times for different reasons with different messages and different understandings of God, the world, the human condition, and so on. Tom and I simply aren’t on the same page.

It’s seems almost impossible, when writing a book like this, to keep personal biases out of the work. Can you describe how you thought about separating the two during the writing of the book?

My view is that everyone has biases, that there is no way to escape having biases, and that the people you need to look out for are the one who claim that they don’t have biases! Those are the people who want you to agree with them since, after all, they are simply being “objective.” But in fact, they have biases like everyone else, so that their claim is simply a rhetorical strategy.

At the same time, I think there are some biases that are more appropriate for some kinds of research than others. The biases of a historian – e.g., that the past did happen, that there is evidence that some things happened and other things didn’t, that some evidence is better than other evidence, and so on – are appropriate for doing history. On the other hand, the biases of a theologian – e.g. (depending on the theologian) that God both exists and is active in the world and has affected the course of historical events – can be very useful for doing theology, but they are not useful for doing history. And so my view is that a person with those theological views needs to keep those views in check when doing history, just as there are probably views of the critical historian that are not useful for those wanting to do theology.

When I wrote How Jesus Became God I tried to be careful not to make theological claims one way or the other. In the book I do not indicate whether Jesus really was / is God or not, whether he really was raised from the dead, whether he really is living today in heaven, and on on. Those are all theological claim. But my book is a historical account. My view is that Christians and non-Christians can agree with the history I lay out, even if they come to different theological conclusions. (I know that’s the case because before I sent the book into my publisher I gave it to four scholars to read for comments about how to improve it; all four were Christians; all four had no problems with its historical views)

Read the entire Book Club discussion of Ehrman’s book here.