Monthly Archives: May 2015

White People Don’t Riot: A Manual of Style for Ambitious Young Journalists

Last week, two motorcycle gangs clashed at a restaurant in Waco, TX. They fought with fists, chains, knives and guns. Nine of them were killed, 18 were injured and 170 were arrested.

What is the proper terminology to use when referring to this incident in the corporate media? The New York Times referred to it variously as a “confrontation,” “fight,” “shootout,” “chaos,” and “problems.” To this, CNN added “melee,” “ruckus,” “fracas,” “brawl,” and “brouhaha.” Under no circumstances, however, is it to be referred to as a “riot,” since this term is reserved for the actions of people of color.

How are the participants in this incident to be called? The Times referred to them as “biker clubs” and “outlaw motorcycle gangs,” terms that have positive, even romantic, connotations to some Americans. However, they are not to be referred to as “thugs,” since this term refers to young black men demonstrating against police brutality. Furthermore, it would be ridiculous to assume that biker gangs are representative of white culture generally, or to speculate that their behavior was influenced by heavy metal music. It is equally inappropriate to question whether their fathers were present during their upbringing.

roge150520

A similar principle applies to the use of the word “terrorist.” Terrorists are Muslims who plot or engage in violent acts against non-combatants. It follows then that white people engaged in similar actions are, by definition, not terrorists. In fact, when white people do these things, one may question whether they are newsworthy at all. Here is a useful case in point.

©Doggart for Congress
©Doggart for Congress

Robert Doggart, an ordained Christian minister and former Congressional candidate from Signal Mountain, TN was recently convicted of plotting—on tape and on the internet—to attack the residents of Islamberg, a small, rural Muslim community near Hancock, NY. To implement his plan, Doggart recruited followers and “battle tested” his M4 rifle. His statements, recorded by an informant, included the following:

Those guys [have] to be killed. Their buildings need to be burnt down. If we can get in there and do that not losing a man, even the better.

Yet Doggart was allowed to plead guilty only to interstate communication of threats, is out on bail, and faces a maximum penalty of five years in jail.

You’ve probably never heard of this case, and rightly so. Attempting to report such a crime in the corporate media would likely end the career of an aspiring young journalist. Fairness and Accuracy in Reporting did a search of the Nexis data base looking for media coverage of the Doggart case. It was reported in local Tennessee news media, and by a handful of mostly small newspapers in the US, UK and Pakistan. It was not covered by the New York Times, Washington Post, Los Angeles Times, USA Today, NPR or any of the national television networks.

Imagine the saturation coverage the corporate media would have given this incident had it been a Muslim group plotting a similar attack on a small Christian community.

Where did Doggart get the idea to attack Hancock, NY?
Where did Doggart get the idea to attack Hancock, NY?

One reason for the lack of coverage is that the FBI chose not to put out a press release about Doggart’s arrest. This stands in sharp contrast to the extensive publicity given to cases of entrapment in which an undercover agent is able to persuade some hapless Muslim to agree to participate in an FBI-planned terrorist plot. When deciding what is important, journalists are well-advised to follow the lead of the FBI.

Aspiring reporters may question whether there are any exceptions to the “white people don’t riot” rule. There are. The term “riot” can sometimes refer to the behavior of groups of predominantly white people, provided they are demonstrating in favor of a liberal cause. Occupy Wall Street is a recent example. A helpful cue for predicting a “riot” is when the police show up in “riot gear.”

You may also be interested in reading:

TV Networks on Torture: “Just Do It!”

And Then There Were Nones

Last year, I posted the results of the General Social Survey showing that, in 2012, 20% of American adults reported themselves as having “no religion,” and that these folks—referred to by demographers as the “nones”—are increasing by about .6% per year. This month, the Pew Research Group released the results of their 2014 Religious Landscape Study. This survey, undertaken every seven years, is based on the results of a quota sample of over 35,000 adults and has a margin of error of plus or minus .6%. Although Pew refers to their nones as “unaffiliated,” the results are strikingly consistent.

Pew reports that 22.8% of the population were nones in 2014, up 6.7% from 16.1% in 2007. Meanwhile, those calling themselves Christians declined from 78.4% to 70.6%. This amounts to an increase of 19 million nones, for a new total of 56 million. Among all religious groups, the nones are second in size only to evangelical Protestants. A followup question showed that, of this 22.8%, 3.1% said they were atheists, 4% claimed to be agnostic, and 15.8% believed “nothing in particular.” This leaves open the possibility that some of the nones engage in spiritual practices, pray, or believe in one or more gods. There was also a 6% increase in those saying that religion is “not too” or “not at all important” in their lives.

religionbig-png

 

The Pew researchers offer two explanations for this shift.

  • Generational replacement. The most dramatic increases in the percentage of nones occurred among younger adults. However, they increased across all generations, even rising by 2% among people over 70.
  • Switching religions. Among those who report switching their religious affiliation, the nones showed the largest gains of any group. Eighteen percent of Americans who were raised in a religious faith now claim to be unaffiliated.

Another perspective on this trend comes from the 2015 State of Atheism in America, a study by the Barna Group. It combines the results of four surveys of 23,000 adults conducted in 2011 through 2014. The Barna Group calls their nones the “unchurched,” meaning that they say they haven’t attended church in the last six months. This results in a larger group, about 36% of the total. They find that 25% of the unchurched are either atheists or agnostics, a group they call “skeptics.” I find this a more interesting group than folks who believe “nothing in particular,” since they would seem to have given some thought to religion.

The Barna Group identifies five demographic shifts among their skeptics when they are compared to the same group in a 1993 survey they conducted.

bu-032415-IG-2

  1. They are younger. In fact, 34% of them are between 18 and 30.
  2. They are more educated. Half of them are college graduates. Only 32% of Americans over 25 have graduated from college.
  3. A higher percentage are women. Male skepticism increased too, but not as much as among women.
  4. They are more racially diverse. This is due largely to an increase in skepticism among Hispanics and especially Asians.
  5. They are more regionally dispersed. The Northeast and West continue to have higher percentages of skeptics, but the differences are not as great as in the past.

The last three trends suggest a mainstreaming of skepticism. Rather than being a distinctive subgroup, atheists and agnostics are becoming more broadly representative of the population. One major exception, however, is the continuing underrepresentation of African-Americans.

The Barna Group’s stated goal is to reconnect with skeptics and bring them back under the influence of superstition, so they asked skeptics what they thought of Christian churches. They note four common responses, although they don’t report the percentages who gave each one.

  1. The church is group of people who share a physical space but are not otherwise connected to one another in meaningful ways.
  2. The church adds little of value to their community.
  3. The church stands for the wrong political policies: war, sexual and physical violence, prevention of gay marriage and reproductive freedom, etc.
  4. Church leaders are not trustworthy.

The third response supports the backlash hypothesis—that young people are leaving the Christian religion because they disagree with its conservative politics.

What can we conclude from all of this? Due to the positive association of religiosity with age, the percentage of nones is likely to continue to increase. This is good news for liberals. In an earlier post, I presented evidence suggesting that the most important causes of religiosity are poverty and lack of education. Barring an increase in the financial desperation of the middle class or a weakening of our system of public education—both very real possibilities—the future of organized religion does not seem very bright.

You may also be interested in reading:

The Revolt of the Nones, Part 1

The Revolt of the Nones, Part 2

The God Squad, Part 1: Religion as Selfish Individualism