Part 2 🧵: Social media drives extremism and mutes moderation. (1) 6% of all Twitter users generate 20% of all tweets. But 70% of all tweets they mention are about national politics. These 6% are mostly extremists. (p. 76)
(2) Research has shown that those taking extreme cultural/political positions “often lack status in their off-line lives” and have experienced marginalization. (3) Also their on-line personas are often far different more aggressive) than are their personalities off-line. (p.56)
(4) They are usually strongly opposed to being identified as extremist (tho they are, objectively) and therefore prefer to attack moderates on their own side. Why? (5) By attacking moderates as being unprincipled compromisers or “really” stealth members of the other side—
--they can gain power by depicting the culture as not a spectrum of views but as a battle between good and evil with themselves as part of the coming mainstream (pp.64-65). Bottom line—because on-line extremism distorts reality (it is extreme) and because on-line personas are
...so often detached from reality—“The social media prism inevitably distorts what we see and for many people it creates a delusional form of self-worth.” (p.66)
Part 4. Last 🧵: Bail’s book Breaking the Social Media Prism argues that social media is a ‘prism’ because it distorts our identities—not only as individuals—but as a society. It makes extremists seem (to themselves and others) greater than they are, and moderates more marginal
than they are. In order to ‘hack the prism’ (chapter 8) we need to change behaviors that lead to the distortions: (1) Don’t engage someone you just began to follow. Take time to patiently listen to them for a while in order to do the next two things. (2) As much as possible use
their vocabulary and terms rather than those of your own tribe. (3) Use arguments that build on and ‘resonate with the worldviews of the people you are trying to persuade.’ Rather than saying, “I am all right and you are all wrong” say— “You believe this. Great!...3/5
Part 3 🧵: Social media mutes moderates because they are often people with stronger off-line identities than extremists and spend less time on it. While extremists can only gain status and belonging on-line, moderates have much status and belonging to lose:
(1) Moderates fear saying something that will anger co-workers or family or friends. (2) They get the impression from social media that the middle is vanishing and so it is useless to speak--but statistically political moderates are not shrinking.
(3) They are often attacked with enormous vitriol as moderates. Their arguments are not answered—rather people attack them either with ‘bad faith’ readings—construing the statement in the worst way possible—or attacking their social location or identity
Thread: Considering reading Chris Bail's, Breaking the Social Media Prism, (Princeton, 2021). He starts with the problem of social and political polarization and asks how social media contributes to it. amzn.to/2SaJX77 1/7
The common thesis is that algorithms keep us in ‘echo chambers’ where we hear only our own side. Research shows that-on the contrary, daily exposure to the other political/cultural side (and not just to the nasty caustic versions of it) only made people stronger in their view 2/7
...or even more extreme. Why? Further research revealed that for a significant number-especially for those who do the most posting (rather than just reading) social media has become a place where people increasingly disembedded from face to face community curate an identity. 3/7
The dangers of Christian nationalism include a) idolatry of one’s American culture, b) looking to the state’s political power to enforce Christianity (the European mistake), c) and undermining the Christian witness. 1/5
See Newbigin, “Activating the Christian Vision” in his book Faith and Power. Also, see the end of my article. quarterly.gospelinlife.com/book-review-on… The dangers for opponents of Christian nationalism include a) the banishing of religious discourse from the public square, and 2/5
b) the illusion that State’s laws can be religiously neutral. All laws assume beliefs about human nature and purpose and about moral norms that are not empirically verifiable and thus are matters of faith. 3/5
Some critique my account of Christian forgiveness saying that, based on my race, I shouldn’t speak to what other races should do. Here's the same view of forgiveness—from Miroslav Volf, a Croatian, against the background of the ‘ethnic cleansings’—the violence and genocide...1/6
...in the Balkans in the early 90s. Many say forgiving exploiters is unjust—but Volf says without forgiveness “both victim and perpetrator are imprisoned in the automatism of mutual exclusion” and 2/6 amazon.com/gp/product/B07…
"only those who forgive and who are willing to forgive will be capable of relentlessly pursuing justice without falling into the temptation to pervert it into injustice.” Some say you must not forgive until the exploiter repents, but Bible says otherwise (Mark 11:25) and 3/6
Thread: Forgiveness does not preclude justice. On the contrary, without forgiveness, you may pursue something less like justice for all and more like revenge for you- two eyes for an eye and two teeth for a tooth. Forgiveness and justice go together--our culture separates them. 1
If God wanted to forgive us without doing justice there would have been no need for the Cross. If God wanted to pursue justice without forgiving us there also would have been no need for the Cross. The Cross testifies that, with God, these two only exist together. 2/6
True forgiveness and justice exist together because (see Augustine) both are forms of love. A failure to do justice fails to love the human community and God. A failure to forgive fails to love your enemy and God. So forgiveness and justice can and must proceed together. 3/6