About Critical Race Theory

Yesterday morning, my wife came upstairs and told me that NPR had a story about taxes. She also mentioned that it would probably annoy me. (She gets me.) But I decided to turn it on just to see who would be guesting.

One of the guests was Professor Dorothy Brown. Prof. Brown is a friend and a mentor, so I left it on and I’m glad I did. The episode of 1A focused on the racial wealth gap and, to my interests, the place of the federal income tax in causing and exacerbating the wealth gap.

That the tax law treats Black and white taxpayers different isn’t immediately obvious. After all, it’s written in race-neutral language (or, better, it doesn’t mention race at all). And, in fact, it has taken at least two decades of pioneering work by Prof. Brown (and others) to highlight the ways in which the tax law, while facially neutral, has a disparate impact that benefits white taxpayers and harms Black and brown taxpayers.[fn1]

Figuring out ways in which the tax law affects Black taxpayers differently from the ways it affects white taxpayers is no easy task, though. Among other things, the IRS doesn’t collect taxpayers’ races. So Prof. Brown’s research truly requires detective work.

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So You Have $100 Billion.

There has been a lot of talk over the last couple weeks (interrupted, of course, for impeachment and Christmas) about the church’s $100 billion endowment. And I want to add to that discussion. Specifically, I want to think about the question of how the church could change with a $100 billion endowment.

I’ll note that in the earliest iterations of this post, I thought about freaking this as some sort of (unsatiric) modest proposal.

But that has a couple significant problems. What I’m going to lay out here is not at all modest; it would represent a sea change in church finances. Moreover, it’s not a proposal so much as it is brainstorming. But a $100 billion endowment absolutely requires brainstorming. And my brainstorm?

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Building Zion. In Two Hours Per Week.

We’re weeks away from the end of the three-hour block. Implemented in 1980, the three-hour block was, in part, a response to the energy crisis, in part a recognition that as the church expanded, the time it took to get to church (over and over) could potentially be burdensome. And (in reasoning that reflects the current change), it was meant to reemphasize the importance of individual and family gospel study.

Now, I was super-young in 1980; I have vague memories of going to Primary on weekday nights, but, on the other hand, I was young enough that I’m pretty sure I didn’t know what a weekend was, so maybe I’m retroactively imposing memories on the shift. It’s fair to say, though, that I don’t remember what the reaction to the shift was, or how well it met its goals.

And I’m pretty much as happy as anybody about the change. (Okay, not as happy as anybody; my kids are past napping, so three hours doesn’t risk imposing on nap times and making everybody in the house grumpy.)

That said, I see some potential pitfalls in the new, shorter schedule. They’re avoidable, but it will take work to avoid them, so we need to recognize them. [Read more…]

Certain Women: Zion Art Society exhibition in Salt Lake City and Provo, March 2 – May 5.

Today’s guest post comes from Eric Biggart of the Zion Art Society.
 promotional

Two years ago, the Zion Art Society launched as a way to bridge the gap between the thousands of inspiring LDS artists and potentially millions of LDS art collectors. We have all been consoled to beautify Zion, and we hoped to bring original art into the homes of members across the world. In the years since, we have held two art exhibitions, and international competition, and started a arts-focused podcast, Mormon Visual Culture.

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Free Trade and the Social Safety Net

On Monday, the church-owned Deseret News published an editorial condemning—in no uncertain terms—the racism of “the KKK and other so-called white nationalist groups.” The editorial leaves no wiggle room, and brooks no disagreement.

And then it turns in what—to me—was an unexpected direction: protectionism.

So I’m a modern liberal, meaning I buy into the economic consensus that free and open trade is a good thing. It increases the net wealth in the world, and provides both Americans collectively, and our foreign brothers and sisters, better access to the goods we need.

But. [Read more…]

Resurrection

As a Mormon raised on the 2nd Article of Faith, I believed that the principle of individual responsibility made the concept of an inherited “original sin” incoherent. We each, I thought, came into the world as blank slates, given eight years to develop the capacity for accountability—at which point baptism gave us a clean start, just in case. From then on, we bore the responsibility of acting well, with repentance and weekly sacrament participation to take care of our inevitable mistakes. With Christ’s help, we would be capable of living in the world as good people.

It’s not that I disbelieve any of this now, exactly. Still, I’ve recently found myself telling people that I believe in original sin. I always hasten to clarify that it’s not the Augustinian seminally-transmitted version of original sin that has won my assent. I don’t believe that my veins flow with depravity born from Adam’s fall, and I don’t believe that newborn babies carry its taint. I do believe, though, that our common humanity has a dark side that none of us escapes. [Read more…]

And There Was No Sick Among Them

“And remember in all things the poor and the needy, the sick and the afflicted, for he that doeth not these things, the same is not my disciple.”  D&C 52:40

I remember the day – 10 years ago this month –  I first realized that government-sponsored healthcare might not be inherently evil.

A British friend and I were engaged in an impromptu debate on social policy.  I started lecturing him on the defects of British healthcare compared to true red-state and Mormon principles of self-reliance.  Any form of welfare, especially government-sponsored healthcare, perpetuated a cycle of dependence.  If an individual legitimately needed help, family, friends, and nonprofits should step in.  Government involvement was wasteful, anti-capitalistic, and coercive –  it could never heal society.

He offered a pithy response: “I can think of nothing more barbaric about America than that you let people die because they can’t afford healthcare.”

“Barbaric” hit me with a jolt. What an absurd word!  And yet, one with truth. [Read more…]

On Urgency and Elevator Buttons

“a world of made is not a world of born.”—e.e. cummings, “pity this busy monster, manunkind”

Want to hear something really depressing? elevatorThose buttons in an elevator that say “CLOSE DOOR” almost never really close the door. In most situations they aren’t even active because the doors are controlled by automatic settings; they are just there to make you think you are doing something. Same with most of the buttons at crosswalks that you push to make the light turn green. They don’t control the light. They just make you feel better.

These are examples of placebo buttons, or mechanisms that manufacturers build into their devices to manage one of the really annoying little quirks of the human species: we are spectacularly bad at telling the difference between “doing something” and “doing something that matters.”
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Finding Harmony amidst Cultural Change

The sixteenth century was a cruel and confusing pendulum of religious change in England. Henry VIII, erstwhile Defender of the Faith, broke with Rome in the 1530s, albeit more in church government than in doctrine. (The irony: Anne Boleyn was a Protestant.) His son, Edward VI, took things in a more Protestant direction, although his brief reign was followed by his half-sister Mary’s (also brief) attempt to return the country to Catholicism. Her half-sister Elizabeth then returned England to a firm but moderate Protestantism, eventually prompting pressure for further reform. Thomas Tallis, the greatest English composer of choral music during this period, lived through all of these changes and managed not only to stay a firm Roman Catholic through all of them, but also to remain in royal favor. Tallis’s achievement has much to teach Mormons as we navigate the shifting currents of the cultures in which we are embedded. [Read more…]

Cultivating the Garden of Friendship

In a recent post I expressed my belief that the world is an entropic chaos tending toward death, and that in rebelling against this we can make beauty, which the all-devouring nature of the void requires that we make again and again. I mentioned this idea in conversation with a new friend the other day, and she suggested that it would be better to think about how to cultivate beauty, to find ways of sustaining it over time. This seemed to me a good and wise correction, and although seeds of the idea do appear in my post, especially in the idea that human connection is the highest form of beauty, I wish to develop them further here. Zion, after all, is at once a place and a form of human community where the people are, as the scripture reminds us, of one heart and one mind, dwelling in righteousness, and having no poor among them. [Read more…]

Beaches and Footprints

Sam Brown is an historian, scholar, author and medical doctor. His latest work, First Principles and Ordinances: The Fourth Article of Faith In Light of the Temple is now available, and is a publication of the Neal A. Maxwell Institute for Religious Scholarship. We published an excerpt from the book a couple of weeks ago and are happy to offer another now.

We often remind our adolescents and young adults that they will need to stand on their own, that they will need a testimony that can withstand separation from their parents. And it’s true that our attachment to Church and gospel must be stronger than the vagaries of young adulthood. There must be within us something more than just conformity to whatever people around us say. But we must not believe that our walk of faith is solitary. We must be able to experience commitment to true principles and to the people of Zion that can resist mocking voices or temptations of the flesh. But we should not thereby forget that God and the Holy Ghost generally speak to us in the context of our relationships with the Saints. Our lives are deeply blessed by the people who carry the Spirit to us at times of great sadness or anxiety. [Read more…]

Queries toward Zion in the Wake of the Polygamy Essays

Reactions to the recent Gospel Topics essays on polygamy (here and here) have been widely varied, running on a spectrum from “WHAT?!” to *yawn*. The fact of this diversity raises some interesting questions, especially in light of Jesus’ statement “If ye are not one, ye are not mine.” The point isn’t that we all should have had the same reaction (although there has been commentary to that effect); rather, the urgent question is whether we as members of the Church can come together in the face of such diversity—and if so, how.

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Blessed are the Divorced

Many of us have recently participated in the “Eternal Marriage” lesson from the Joseph Fielding Smith manual. The lesson’s final section carries the heading “As a husband and wife faithfully observe all the ordinances and principles of the gospel, their joy in marriage grows sweeter.” The paragraphs in the section, however, lean toward defining this joy negatively, in terms of avoiding divorce. This tendency can have the effect of making our divorced sisters and brothers seem “less than” those whose marriages are currently working.

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Review: Joseph M. Spencer, For Zion: A Mormon Theology of Hope

Did the law of consecration become effectively suspended or temporarily replaced by the law of tithing when the early Latter-day Saints couldn’t make it work out? Joseph M. Spencer answers with a definitive “no” in For Zion: A Mormon Theology of Hope. Spencer’s latest book offers an analysis of the law of consecration through a close and detailed reading of selections from Paul’s letter to the Romans and Joseph Smith’s revelation now canonized as section 42 of the Doctrine and Covenants. [Read more…]

Jesus in Isaiah 52:13-53:12

We in the Church—along with many other Christians—read the “Fourth Servant Song” in Isaiah 52:1353:12 as transparently about Jesus. It’s kind of hard not to: phrases like “Surely he hath borne our griefs and carried our sorrows” fit the Christological narrative almost too perfectly. And yet the presence of this passage in the Hebrew Scriptures suggests the possibility of a reading that has nothing at all to do with Jesus, because Jews obviously do not accept Jesus as the Messiah. So what is this other reading? More pointedly, why should we as Christians bother to look beyond the seemingly straightforward identification of the “servant” in this passage with Jesus?

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The Reorganized DHARMA Initiative

As Lost has been counting down its last few episodes, I’ve spent the past couple of weeks underground (literally) in a place eerily — and wonderfully — reminiscent of the DHARMA Initiative’s subterranean island stations. In the Lost universe, the DHARMA Initiative was a group headquartered here in Ann Arbor, Michigan, which sent teams of scientists and support crews to the show’s island in the late 1970s. The Initiative constructed a number of stations in a style that was ultra-modern for the 70s, but is quite dated now.

The 70s were a wonderful era for futuristic design because they represented the final gasp of modernism. Up until that time everyone always assumed that as we penetrated further and further into the future, everything would become more and more modern. Even dystopias like the city in Logan’s Run (filmed in 1976) were ultra-modern dystopias. As the 1980s dawned, this idea was abandoned, and people began to envision a future that was dark and dirty — compare the city in Logan’s Run to future Los Angeles in Blade Runner, filmed just six years later (1982). [Read more…]