Julie Clawson

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Category: Culture

On Narnia Turning 75

Posted on October 16, 2025

Map of NarniaOctober 16th. Today marks the 75th anniversary of the publication of The Lion, the Witch, and the Wardrobe the first book C.S. Lewis published in The Chronicles of Narnia.

It is somewhat hard to wrap my mind around, although Narnia has been with me my whole life. My parents hung this map of Narnia in my nursery, and it now hangs outside my office door. Some of my fondest memories are of my dad reading the books aloud to me. Those books were my introduction to fantasy, and for most of my childhood the only speculative fiction I was allowed to read. I know many people who shun the Narnia books these days because of their Christian allegory, understandably wanting nothing to do with a group that has hurt and oppressed so many people.

But I can’t let go of them, they are too rooted in what shaped me as a person. And in all honesty a good part of what radicalized me.

Some fifteen years ago, I wrote this in a post on this blog –

So many of the movies and books targeted to children are about boys and their adventures (with the occasional girl sidekick). If there is a widely popular story of a girl going on an adventure it almost always takes place in a fantasy world. Lucy steps through the wardrobe into Narnia, Alice falls down the rabbit-hole into Wonderland, Dorothy is whisked away in a twister to Oz, Meg travels along the tesseract. Apparently little girls doing strong things like adventures can’t happen in real life, so they must be told in the realm of fantasy. (all those character’s mental stability is questioned when they return to the real world as well). Women having a voice and strength and power is a safe topic if it is contained by fantasy.

Narnia posterAt the time I was writing about accepting the voices of the other, but what struck me when I reread that recently was that each of those stories I mentioned of girls going on adventures in fantasy realms involved that girl standing up to an authoritarian tyrant. Lucy fights the White Witch and ends the endless winter, Alice uses wit and reason to defeat the rage and fury of the Queen of Hearts, Dorothy reveals the Wizard to be a fraud, and Meg rescues her brother and father from It and the encroaching darkness. None of them saw themselves as warriors and they all were frightened in the moment, but it was only because of the unlikeliest of heroes standing against cruelty and oppression that good was able to win in the end.

Those were the tales that shaped my childhood. That showed that even when it seems like one is up against impossible odds and that evil and tyranny will win, even a frightened little girl who happened to stumble into the middle of the fight has the ability return good to the world. If that doesn’t radicalize someone, I don’t know what can.

In the dedication to The Lion, the Witch, and the Wardrobe Lewis wrote to his goddaughter Lucy that by the time the book was published she might be past the age of enjoying children’s books, but that “some day you will be old enough to start reading fairy tales again.” In this age of encroaching tyranny and authoritarianism, I think we could all heed that reminder. These stories of unlikely heroes can give us hope, but they can also remind us that bullies, dictators, and oppressors are to be stood up to. The role of the hero is not to join the side of evil no matter how much Turkish Delight is promised; the role of the hero is to stand of the side of love and compassion and ensure that such goodness is preserved in the world. We need to read these fantasy and fairy tale stories because all too often in the real world those that stand against tyranny are dismissed as crazy like Lucy, Alice, Dorothy, and Meg were. It is often only in fantasy realms that the stories of good prevailing against evil are allowed to be told. They may be told as fantasy, but they are still truth. For as Chesterton wrote(ish) – “Fairy tales are more than true: not because they tell us that dragons exist, but because they tell us that dragons can be beaten.”

I am forever grateful to C.S. Lewis and The Lion, the Witch, and the Wardrobe for shaping me with this core belief as a child – radicalizing me for the side of good. Reflecting of the book on this 75th anniversary is helping me to remember that dragons can be beaten, Aslan is on the move, and winter’s reign can end.

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On Banning Books and Forgotten Memory

Posted on October 11, 2025

Banned Books Week - Censorship is so 1984A reflection for Banned Books Week…

As an avid reader, a common trope I encounter in books is that of cultural history fading from memory. In The Lord of the Rings, the memory of the One Ring fades and we see Gandalf digging through dusty old scrolls to find fragments and mentions. In The Chronicles of Narnia, after the Pevensie children are returned to our world after their reign as kings and queens in Narnia, they later return to discover a Narnia in ruins, devoid of magic and Aslan, where their reign is dismissed as myth. In The Hunger Games, the Districts have forgotten their history (as the United States) and even the very existence of District 13. In Star Wars, the Empire so destroys the Jedi with Order 66 that a mere 20ish years later Han Solo says he’s flown from one side of the galaxy to the other and has seen no evidence of the Force. Even in the Bible, after the Israelites were conquered, the Babylonians relocated the rulers and scholars of Israel by force into exile. When the Persians allowed them to return to Jerusalem some 70 years later, they had forgotten their faith, and it was only after discovering an old scroll of the Torah in the Temple and tracking down the elderly prophetess Huldah that they were able to returned to their faith (2 Chronicles 34).

When the stories of history are no longer told they are forgotten. If the powers that be want people to forget that something exists (usually something of great power in opposition to them), they destroy all mention of its existence. It benefitted Sauron that the One Ring (the source of his power) was forgotten; it benefited the Calormen to destroy stories of Aslan and magic; it benefited Snow to tell people District 13 (the rebels) no longer existed; it benefitted the Emperor and the Dark Side to erase every bit of knowledge about the Jedi and the Light Side; it benefited the Babylonians to destroy the Israelites’ faith and identity as a people. If there is memory of something different than authoritarian oppression it must be destroyed in order for the oppressors to hold onto power. Stories that contradict their narrative can give people hope that a better world is possible and hope is the most dangerous thing of all to authoritarian regimes.

Banned BooksAnd so, one of the very first things authoritarians do is try to control the narrative. Despite them out of one side of their mouth claiming that banning guns won’t stop children dying because banning things never works, they jump headfirst into banning books and knowledge. They change how history gets told – making it illegal to teach about slavery, or internment camps, or the mere accomplishments of women or people of color. They instruct their monuments to take down mentions of Trans people so that story doesn’t get told. They tell their military to remove stories and pictures of women and people of color from their social media. They ban public displays like rainbow crosswalks and “Black Lives Matter” signs. They remove books from schools for even mentioning that LGBT people exist – redefining the very existence of gay people as porn or smut. They make sure they control the narrative in every way, so only the stories they want people to know are ever told. And when someone’s story doesn’t get told, people come to believe they don’t exist or are a strange aberration to be shunned from society.

For instance, under the oppressive USSR government it was considered un-patriotic for visible reminders of the government’s failings to exist in public. So, when their horrible environmental practices and disasters like Chernobyl led to children being born with numerous birth defects, these kids were not allowed to exist in public. Much like when the Nazis rounded up all disabled people into concentration camps, these children were taken from their families and put into “orphanages” where they were hidden away from society, and no one was ever reminded that the government wasn’t perfect. Shortly after the fall of the USSR and before an even more oppressive regime was institute under Putin, I had the chance to visit Latvia and Russia. I almost wasn’t allowed to go on the trip with my youth group because I too am missing my lower left arm and it was well known that people like me were not allowed to be in public there. But I went and at one point we visited one of these orphanages full of people with varying disabilities. I got to spend an afternoon surrounded by kids who were missing limbs just like me being asked questions like “So in the USA are you allowed to go to school?” This is why when RFK Jr. talks about putting people with Autism and other disabilities into Health/Education camps, I know exactly what that is about. If we can be hidden away then we do not exist, we will be forgotten as normal humans and considered freaks. Banning us means us no longer being seen as humans deserving of rights, but as diseases to be dealt with.

Banning people and stories about them rewrites history and cultural perception as well. For example, the Institute for Sexual Science was a sexology research institute in Germany from 1919 to 1933. It conducted research on transgender, gay, and intersex people and campaigned on rational scientific grounds for LGBT rights. When the Nazis gained control of Germany they declared the institute un-German; their censorship programs then destroyed the institute and youth brigades burned its research documents in the streets. The most intensive and detailed research about these topics in existence at the time was not just suppressed, but utterly destroyed. This resulted in a massive setback for LGBT rights and public awareness. To this day people believe that being transgender is some new fad or that intersex people have never existed. None of it is new, none of our sexual desires or attractions are new, but when the research is destroyed and people are banned from talking about it (even sent to concentration camps and tortured for it), it fades from memory and those in control can twist the narrative to make people believe it is something abhorrent and unprecedented. There have ALWAYS been gay, trans, and intersex people but when all records of them are destroyed and it becomes a crime to write or talk about them, the public can be told any lie those in power want and it will be believed.

Come and Take It Pride CrosswalkCensorship is terrifying because it works.  Stories teach us empathy towards others. Knowing a person’s story, a people’s history, helps us see them as human – people to be loved and accepted. Seeing disabled people or people of color, or LGBT people represented in books and media, existing in public without fear, and being able to be fully ourselves normalizes our very existence and leads to greater acceptance. Those that want to harm and oppress us can’t allow that to happen. When people know we exist, know our stories, they come to accept us – people (usually) only fear and hate that which is outside of their experience. So, the authoritarian powers that be seek to ban us – they ban our stories, they ban our presence, they ban any reminders of us. We become erased so that they can more easily oppress us and spin the narrative they desire.

That is why we have to be loud. That is why we celebrate Banned Books Week and insist that all stories should be told. That is why when they paint over Pride crosswalks the community draws the color back in. That is why we still celebrate Indigenous People’s Day despite the government trying to overturn it. That is why we protest ICE removing people of color from our communities and disappearing them into secret prisons. That is why we shout that vaccines work and Autism isn’t a disease to be cured. We will not be erased or silenced or have our stories forgotten.  That is why we rage against the dying of the light and choose to cling to hope. Rebellions are built on hope. We must tell our story.

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On the Americans with Disabilities Act Turning 35

Posted on July 24, 2025
ADA 35
ADA 35

Cross posted from Turning Aside

July 26, 2025 marks the 35th anniversary of the passing of the Americans with Disabilities Act. For many in the disability community this anniversary is marked both with a desire to celebrate what progress has been made in securing our basic rights, but also with lamentation and frustration at how far we still must go. While (for now) public laws and codes require most public spaces to theoretically meet a bare minimum standard of accessibility (which is generally nowhere near sufficient to earn that label), the collective consciousness of the nation still seems to default to ableism.

I want to believe that the ablism as the default mentality is done out of ignorance instead of malice, but I know it is often a mixed bag. There are people who insist that it is their God-given right to mock the disabled, cruelly insisting on making us the brunt of their jokes or calling us “snowflakes” if we ask them to not use the R-word. Even the current President mocked a reporter’s disability at one of his rallies and his fan-base had no problem with it. So, I see the malice and the cruelty that fuels ablism, but I also see the ignorance.

When I was a kid in grade school the trend on the playground was to tell stump and Helen Keller jokes – making those with limb differences, deafness, and blindness their punchlines. People did this in front of me – a person with a limb difference. I thought we were beyond such ignorance as a culture, but in recent years I’ve been hearing stump jokes resurface – often told to my face cluelessly by people who are utterly ignorant that they are using my very existence to elicit a laugh.

Groups of friends plan events in upstairs locations and never wonder why I can’t attend. At parties I am left sitting alone while groups stand in a circle chatting a few feet away, clueless that I physically cannot do the same. I attempt to join meet-up groups only to discover that they too meet in inaccessible upstairs rooms, or at places with no parking (assuming anyone can park blocks away on the street), or at standing only venues, or at outdoor venues with loose gravel yards that my mobility devices can’t manage. These locations are never chosen with a deliberate purpose to exclude the disabled, it just never ever occurs to them to think about accessibility needs.

Or since developing mobility disabilities I’ve had to pay closer attention to accessible parking spaces. More often than I ever would have imagined I see handicapped spots full of cars without the necessary tags or plates. There have been times when I’ve been at a restaurant for a couple of hours in view of the handicapped spots and over and over again I see cars pull into them with no plates or tags and the person run into some store (usually a liquor store or pizza place) for 5-10 minutes. A selfish, self-centered behavior that puts their momentary convenience above the actual needs of others. When I mention this occurrence to store managers I get told that they don’t want to offend customers by having them ticketed or towed (which tells me clearly that they don’t care about offending their disabled customers). When I mention this habit to friends, they are incredulous and say that they can’t imagine anyone doing that so it must never really happen. Selfishness and ignorance.

The ADA was a start; but it is up against a culture that still looks down on disability. I’ve joined and followed disability groups in the last few years and have been shocked by the sorts of comments trolls leave there. Even the mere suggestion that a house be built with accessible features sparks outrage from these people about how the disabled are lazy, want handouts, and want to ruin life for “normal” people. Liturgies at churches still include prayers for the healing of the disabled – treating us as problems to be dealt with instead of people to be included. If I dare to mention that it is not my disabilities, but the inaccessibility of the world around me that limits me even the most open-minded people I know try to argue with me. When I mention Disability Pride Month the most common response I get is confusion about why I would be proud to be disabled and not just desire to be cured. Ableism abounds.

Fifteen years ago on the 20th anniversary of the passing of the ADA I wrote this blog post about attitudes in the church about the disabled. In the very place where I would have hoped that the disabled would be welcomed and embraced, I was finding deep aversion to including us. Since then, my disabilities have multiplied, but I’ve seen little progress in society in thinking differently. Back then I rarely talked about disability, but now I realize that unless more of us use our voice and challenge all forms of ablism (both ignorant and malicious) then nothing will ever change. Acceptance, inclusion, and accessibility should be the norm, but we are not there yet. I wish more had changed in the past 35 years, but there is still a long way to go.

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Can We Ever Truly Give?

Posted on January 6, 2015July 12, 2025

Stop at any major intersection in Austin and you will see someone with a sign asking for money, food, or a job. It is a given in this city. Some of the people standing there have chosen that as their lifestyle often because of fear of the government and subsequent desire to live off that radar. Most though have fallen on hard times through one factor or another. We like to pretend we know those reasons and use our imagined reasons to justify our judgment and dismissal of them, but that is just about us and has nothing to do with who they are.

The popularity of this recent video revealed some of our assumptions. As an experiment a youtuber gave a homeless man $100 and then secretly followed him to film what he did. The homeless man went to a liquor store and come out with several bags. He then went to a local park where he passed out food he had just bought. The filmmaker then approached him and spent the time to learn his story. It is a touching story about the kindness of one man, but that is not the reason it went viral. The video was made because the assumption was that a homeless person would spend money on something inappropriate like liquor. It was only the fact that he did not live up to our preconceived judgments about him that made the story so popular.

It’s our dirty little habit this judging of people. Assuming that we know them and know what they should and should not be doing with any assistance they are given. Who cares how much money we might spend on alcohol (especially if its money given to us for blow money in college or if we are on the company dime), we insist we know how best the homeless should use charity they are given. Or we see a woman with a smartphone and nice haircut use food stamps and ten rant about people who abuse the system. She doesn’t look “poor” (which we assume must mean dirty and unkempt) so we judge, forgetting that a smartphone and good appearance is the only way she is able to seek a job to improve her situation. Our idea of how we want the world to work dictates how we care for the struggling in our midst.

But our self-centered charity does not stop there.

This struck me yesterday as I was stopped at an intersection and saw a man there holding a sign. As he walked down the line of idling cars, I noticed that he was wearing a hoodie with the Jack Daniels logo on it and carrying a sign that read – “Cuss me out for a dollar.” I had to laugh at his ingenuity. He knows that most people assume the homeless are drunks who need a lecture about their poor life choices. And he called us on that. Go ahead and be the self-righteous jerk who judges the homeless, but stop hiding behind your façade. All he is asking for is a dollar to let you be in public who you truly are in private. Brilliant, I thought, and gave him a dollar wishing him a good day.

iphone homelessI don’t regret that, but it struck me that I rarely give to simply give. I pack bags of food with my kids and we distribute them to the homeless, in part so my kids can learn about those in need. I give money to those at the intersections whose signs I find interesting (like the guy yesterday). “Family abducted by aliens. Need ransom money.” “You might live in a $200,000 house, but I live under a $2million bridge.” I was momentarily entertained by their signs, so I rewarded them. Similarily the guys that stand at the intersection juggling or who offer to wash windshields seem to get more responses. They did something for us, so therefore they deserve our charity.

It happens all the time. Charity auctions raise far more money than straight asks for money. Why? We get something out of it, even if it is just the opportunity to dress up and attend an event. Is this necessarily a bad thing? I’m not entirely sure. As Derrida philosophized, there can never be such a thing as an unselfish gift. We are always looking for something in return, even if it is merely a “thank you.” But it is something we must always be aware of. Too often we do unto others because it is best for us. We get some sort of reward, even if that reward is the ability to judge and impose our ideas of how others should live their lives onto them. Perhaps this can never be fully escaped, but we can at least start being aware of that fact and begin to explore what it might look like to do unto others as they would have done unto them.

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Sex, Shame, and Rape Culture

Posted on May 29, 2014July 12, 2025

Since Elliot Rodger went on his rampage this past weekend after writing a manifesto detailing how since a “pretty blonde girl” in middle school bullied and mocked him (wouldn’t go out with him) he hates women and sought violent revenge on them, the media has been abuzz with commentary about the rampant misogyny in our culture. Story after story of women who have been sexually violated by men in one way or another flooded the internet reminding the world that women have ample cause to fear men because so many men see women simply as bodies they can use for their own pleasure. Rape culture is alive and well and this most recent (deadly) temper-tantrum of this boy who didn’t get to play with all the toys he thought he was entitled to is just one more scene in that ongoing narrative.

I’m appreciative that the pervasive misogyny of our culture is being called out. Women are speaking out that their bodies are their own and that is a good thing. But as I’ve watched this story unfold, I can’t help but think that what is being addressed here are symptoms not causes. We can raise our voices, perhaps get better laws protecting women from assault, but all of that simply scratches the surface. There is an entire cultural narrative at work here shoring up the systemic violence against women and until we change the very way we think about things, little will actually change.

So basically we need to be talking about sex.

How we conceive of sex is broken and results in acts of violence. Sometimes that violence is physical, but much more frequently it simply appears in the form of violating the humanity of a person by turning them into a commodity. And I’m not talking about casual visual objectification or even using porn here. That’s a scapegoat. The root of this is much deeper and pervasive in our culture.

Arthur Cho’s brilliant response to the shooting pointed out the failings of this mentality. When guys think that by being strong, rich, or powerful or even by being the sweet supportive friend they are doing things to earn or win the right to sex with a woman they are promoting the idea that women (and sex) are commodities. Seeing that pattern it becomes easy to call out the guy who calls girls bullies and bitches because they won’t have sex with him. He thinks he is entitled to sex and gets pissed off when his actions don’t earn him what he wants. Women don’t want to feel like a conquest or a whore to be bought, but having already been cast as such a commodity in the eyes of the guy, that he then resorts to whatever means necessary to get what he thinks he deserves is not all that surprising.

That aspect of rape culture is easy to spot. But we rarely go further and see that the idea of women (and sex) as commodities is pervasive in our culture. For most of Western history, women were blatantly stated to be the property of a man. They belonged to their father who then arranged a deal to transfer that ownership to her husband in exchange for power, influence, or simply hard cash. Women and their sexuality were therefore something to be guarded and used as bargaining chips in this economic exchange of goods. Fathers and husbands owned the woman, and so treated her sexuality especially as an investment to be preserved until it was possessed by her new owner. In the Western world today, this exchange is perhaps not so overtly economic, but nevertheless remains in different guises. Relationships are still arranged through State controlled legal contracts or else they are seen as incomplete or even sinful. The father often still gives the man permission to marry (or date) his daughter and then gives her away to him in front of witnesses as the contract is signed. Girls are taught to preserve their virginity above all else as their most precious commodity to be preserved for “the one.” Some girls are even encouraged to pledge their virginity to their fathers until the time when it can be transferred to their husband. It is a romanticized version of the historical buying and selling of a woman’s sexuality, but it is a commodity exchange nonetheless.

At the core of this commodification of sex, is the notion that sex itself is a necessary evil which therefore must be regulated and highly controlled. That such an idea pervades Western culture is not that surprising given our roots in Greek Platonic thought that bifurcated the mind and body disparaging the base natural functions of the flesh. That the early Christians threw out Jewish notions of holistic selves and bought fully into the Greek view ensured that sex be cast as evil and therefore have such strange economic regulations applied to it. It was begrudgingly admitted that men might have sexual needs that should be met (erections can be difficult to hide…), so women were bought and sold to meet that need, but it was still cast as a source of shame.

The problem here is that we can rail against the objectification or commoditization of women in rape culture all we want, but what is really at issue here are our cultural attitudes toward the body and sex that created (and preserve) the system in the first place. What if instead of letting our fear of those who see sex as an entitlement cause us to continue to cast sex as a corrupting force of evil that we must transcend, we (like Maslow) embrace our bodies and admit that sex is a basic physiological human need. It is a need all people (yes, even women) have that is not shameful and that we should not be embarrassed to desire to have met. Not that anyone is responsible to meet that need for us, nor that we are entitled to use others for our needs, but that we simply start to admit that our sexuality is an integral part of ourselves.

This is a far cry from the culture of shame that held well into the 20th century that women were not even capable of having orgasms and that at times insisted that a woman be sent to prison for witchcraft or to a hospital to be treated for hysteria if she showed signs of sexual arousal. If women are mere objects of economic exchange that men win or earn to meet the man’s needs, of course any sign of pleasure on the woman’s part is dangerous. Far better to teach her to be ashamed of her sexuality, to preserve her virginity at all costs, and to limit her physical activities to only the man with the right to own her (and slut-shame her if she dares to meet her own needs as she will). Keep yourself pure, preserve and conserve, conceal don’t feel, are the mantras thrown at women to keep them in their place. Let them get riled up about people finding pleasure in the human form and rage about how that objectifies women as long as they remain blind to the fact that their very lives (and especially their attitude of disgust toward the erotic) are the result of their complete and total objectification and commodification.

Thing is, it’s a lot more complicated to let people embrace their bodies and their sexuality. Instead of being a source of shame that turns sex into an economic exchange where there are winners and losers leading to attitudes of entitlement and resentment, people come to know their personal needs, desires, and boundaries. Sex can be celebrated and given not only for one’s own pleasure but as a gift to another. No one has a right to anyone else, but no one can also force someone to shut down or hide their sexuality so that they can horde that commodity for themselves. Each person having his or her own boundaries and expression of sexuality is of course far more complicated than one-size fits all shame-based regulations, but it is also far healthier than the rape culture of objectification that we currently have.

The question is, how much do we really want to change the way things are? Is eliminating rape culture worth rethinking the entire culture of shame our society is built upon? Or is tweaking the status quo and feeling like we have done something good enough? Change takes time and effort and is resisted at every turn. And as we have seen so often in this country, such equal distributions of wealth, agency and power challenge the hegemony of the rich and the powerful who want to keep it all for themselves and so they call equality evil and parade out various harmless scapegoats to be attacked instead. Will we let that happen yet again in this country? With our very bodies? Or will we stage the cultural revolution necessary to put an end to rape culture?

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The Healing Doctor

Posted on November 2, 2013July 12, 2025

This post is part of a synchroblog for Doctor Who and Religion Day

doctor who sonicIn the Series 1 episode “The Doctor Dances,” the Doctor and his companions Rose Tyler and the newly joined Captain Jack Harkness find themselves cornered by hospital patients infected with alien technology. Captain Jack brags about his sonic blaster and asks what sort of weapon the Doctor is carrying. Jack is incredulous that the Doctor merely has a sonic screwdriver, quipping “Who looks at a screwdriver and thinks, ‘Ooh, this could be a little more sonic?” Although said in a moment of humor, the answer is, of course, the Doctor. Instead of carrying a weapon that can threaten and destroy, he brandishes an implement of repair as his go-to device. As one who seeks to heal the wounds of the universe, he has no need of a blaster that could be used to coerce or manipulate others into doing his will. Instead he uses the sonic screwdriver as he works alongside others in order to heal what is broken.

The Doctor’s aversion to displays of strength and power, even to the point of rejecting weapons, echoes descriptions of a God who operates from a position of weakness. Unlike depictions of an all-powerful God who reigns above all things and can use fear of punishment to coerce followers to his will, a weak God operates out of compassion to heal the wounded. The Doctor’s choice to carry a tool of repair instead of a weapon of destruction models what it means to exchange the way of strength and power for the ways of weakness and love. This stance is what author John Caputo refers to as taking place in an “anarchic field of reversals and displacements” which appears “wherever the least and most undesirable are favored while the best and most powerful are put on the defensive.” It echoes Mary’s Magnificat where the rulers are brought down from thrones and the lowly lifted up. When he is at his best, the Doctor mirrors the very description of the divine that scriptures offer up and the Church has largely ignored.

One sees an example of this in the 2007 Christmas special, “Voyage of the Damned”, as the Doctor displays his inclination to stand alongside the least and undesirable in even the ordinary moments of life. Having found himself on a luxury cruise spaceship, the Doctor is immediately drawn to a couple that seems out of place in the opulent settings. While most of the guests on the ship are thin, attractive, and impeccably dressed, this particular couple is rather overweight and dressed in garishly tacky clothes. They are in the process of gorging themselves on the ample free food when the Doctor joins them at their table. He soon discovers that unlike the rest of the guests on the cruise ship, this couple won the trip through a raffle and are enjoying a vacation they never dreamed they would have. Soon though it becomes apparent that a group of the other guests are making fun of this couple. Overhearing this mocking of the undesirables in their midst, the Doctor with humor in his eyes draws out his sonic screwdriver and uses it to pop the cork of a bottle of champagne at the table of the mockers. They are drenched in the resulting spray and the Doctor assumes an innocent look. It is a demonstration of that very reversal of roles where the powerful are brought down and the humble lifted up, done not maliciously but with well-timed humor. It is an affirmation of Walter Wink’s assertion that “The Powers That Be literally stand on their dignity. Nothing depotentiates them faster than deft lampooning. By refusing to be awed by their power, the powerless are emboldened to seize the initiative, even where structural change is not possible.”

It is Amy Pond in her first trip out into the universe in the TARDIS in the episode “The Beast Below” who voices aloud the depth of compassion of the Doctor. Despite the Doctor’s protest that he just travels the universe to observe and not to interfere, she can’t help but notice that when he sees a small girl in pain he cannot but step in and help her out. As Amy points out to the Doctor, “You ‘never interfere in the affairs of other peoples or planets,’ unless there’s children crying.” From his position of weakness, the Doctor cannot help but notice the suffering of the innocent. He embodies the description of one who “fills the hungry with good things” and wipes away every tear.

It will be curious to see in “The Day of the Doctor” who the Doctor who is not the Doctor truly is. For when he stops extending infinite compassion, seeks power instead of leveling playing fields, and turns aside from his role as healer of the universe, he is most certainly no longer the Doctor. Throughout history, believers have tried to turn God into something God is not. Lust for power and an affinity for violence are not the traits of one who loves and heals. The Doctor serves as a reminder of what such a God should look like, and how utterly tragic it is when he does not.

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Slaying Dragons

Posted on September 20, 2013July 12, 2025

In probably the most bizarre reaction to the recent Navy Yard shooting, Elizabeth Hasselbeck (of Survivor and The View fame) argued on Fox & Friends that after situations like these instead of gun control what we really need to be talking about is video-game control. Since apparently the gunmen in recent shootings were addicted to violent video games, she argues that it is not gun control that we need but limitations on how long people are allowed to play video games each day. Amusing hypocrisy aside, her comments brought to mind the arguments of two books I recently read on the need to immerse ourselves in realms of fantasy (even violent fantasy) but to not at the same time be dehumanized by relying on the supernatural.

In his book Killing Monsters: Why Children Need Fantasy, Super Heroes, and Make-Believe Violence, Gerard Jones sifts through numerous studies to argue that far from encouraging children to acts of real violence, fantasy violence helps youth by giving them safe outlets to grapple with their intense emotions and fears. He argues –

“For young people to develop selves that serve them well in life, they need modeling, mentoring, guidance, communication, and limitations. But they also need to fantasize, and play, and lose themselves in stories. That’s how they reorganize the world into forms they can manipulate. That’s how they explore and take some control over their own thoughts and emotions. That’s how they kill their monsters.”

children brave knightsWhile I find the argument regarding whether or not children should play violent games to be fascinating, what intrigues me the most is the idea that it is in fantasy that we learn how to kill our monsters. This is an argument that I often make when I am talking to groups about The Hunger Games and some parent inevitably complains that the books are far too violent for them to allow their teen to read. I reply that these are books about the futility of violence which show the painful and devastating realities that violence, even justified violence, wreaks upon the world. If youth only hear that they must avoid stories that tell the truth about violence while at the same time hear that “justified” violence requires their unquestioning support, then they will never learn how to cope with the very real effects of actual violence. Sometimes children need to be reassured that dragons can be slayed, but they also need to learn that dragons are complex and can sometimes take years to oust from their lair.

When the film of The Girl With the Dragon Tattoo came out I was asked if I thought the depiction of the very violent rape would encourage people to do likewise. I answered that no, on the contrary, now more people will realize how absolutely horrific something that we often hush up and ignore actually is. That whole series of books went into the dark corners of abuse of women and children and the system that supports sex trafficking not to glorify them or make them sexy, but to expose them. Topics that we are afraid or too helpless to deal with in reality have to be dealt with in story or else we lose hope. The hackers in the Millennium Trilogy are the heroes because they are the only ones capable in the modern world of exposing a corrupt system that sacrifices women. We needed as a culture to see that if we are creative and brave enough sometimes the biggest and baddest dragons can be defeated. Only story could do that for us.

Yet at the same time, we can also become so wrapped up in the supernatural magic we find in story that we can fail to fully live out the paths they inspire us to take. Right after finishing Killing Monsters, I started reading Kester Brewin’s After Magic: Moves Beyond Super-Nature, From Batman to Shakespeare. In it Kester argues –

“The most heroic thing we can do is to give up on our childhood dreams of being superheroes, and to free ourselves from their addictive lure. We need also to let go of our hope that some other superpower—whether religion, technology or a political formulation—will bring eternal peace and equilibrium. Great institutions can do brilliant work, but the inescapable problem with our projection onto them of super-natural ability is the large, dehumanizing demands that they create.”

It is only when Prospero rejects magic or Bruce Wayne rejects the Batman that they are finally able to live in a way that affirms instead of uses and destroys humanity. Even though they intended to use their access to the “super-natural” for good, it came at a cost to both them and the culture around them. Just as a child who is constantly sheltered or not permitted to imagine defeating their monsters might never truly learn how, so too those who never move beyond that place of fantasy. If the superhero is always the savior, then there is no place for one to live into their full humanity. And yes, that superhero can be the government, or the army, or even faith and prayer. Projecting the assumption that something super will be there to rescue us abdicates our responsibility to ourselves and to others. The idea gives us hope, but in reality we must live out that hope in order to make it real. It’s complex and complicated. It’s easier to blame video games for violence or to pray that God/Superman/Republicans/Obi-won Kenobi will come to our aid. It’s easier because it means we don’t have to face our monsters, we don’t have to slay any dragons.

But that makes our story very poor indeed. We need to tell better stories.

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FYI – We All Seek Attention

Posted on September 5, 2013July 12, 2025

Pretty girls…have pretty voices
Pretty girls…preserve their youth
Pretty girls…know all their choices
Pretty girls…don’t tell the truth

And love…love is not…the question
Cause if you wanted…you could love someone to death
Love…them straight into…the closet…afraid to draw
Afraid to draw…afraid to draw a breath

After the initial uproar surrounding the whole Miley Cyrus VMA show, the general vibe I gathered from social media, was “why are we still talking about this? This is yesterday’s news.” That attitude bothered me because the issues of slut-shaming and modesty culture that accompanied the discussions of Miley’s performance are not topics that should just be brushed aside as if they are not important enough to demand our sustained attention. Then came fellow Austinite and Wheaton grad Kimberly Hall’s viral post FYI – If You Are A Teenage Girl further shaming girls for tempting young men by posting sexual selfies on Facebook. As a mom and as one who grew up in the guilt laden modesty culture, this is something that I believe matters and needs to be discussed no matter how over it Facebook and Twitter seem to be already.

There have been some great responses to Hall’s post (see here and
here), I encourage you to read them. Although I cheered as I read those responses and the discussion they sparked, I still felt like something was lacking. It was in listening to Cary Cooper’s song “Pretty Girls” this morning that I realized that even in telling girls that you are not a slut for posting your sexy selfie and that it is not your job to make sure boys don’t stumble, we are still sending the message that sexual embodinesness is wrong. They can be lovely , intelligent girls who don’t have to believe they are at fault for how men respond to them, but they still are not allowed to be embodied in how they seek attention.

The line “Pretty girls have pretty voices … Pretty girls don’t tell the truth,” is about how as girls we get told that to be considered acceptable in this world we have to present ourselves in ways that the culture already deems acceptable. Have a pretty voice. Don’t argue. Don’t speak up. Don’t speak out on controversial issues. Abide by standard definitions of beauty, but also know that you will be shamed as a slut if you embody that beauty too much. To be a pretty girl I have to be controlled enough by another that I only reflect back to them the image they want to see in me. It is permissible to seek attention through my achievements, my hobbies, my wittiness, and even by embracing the “flaws” in my body (i.e. I love my plus-sized/disabled body), but not as a whole person embracing positive sexual embodiedness.

The original FYI post asserts that although a girl may be lovely, interesting, and smart, the posed sexy selfie isn’t who she is. And many of the responses seem to agree with that assertion. They encourage men to see past the body and see the real person as if the body is somehow separate from what makes us real people. Don’t get me wrong, I love the responses encouraging girls to be themselves and to take the time to get to know themselves. What I don’t like are the mixed messages of –

“The idea that young girls feel the need to take glamour shots of themselves in the first place makes them the most vulnerable cog in the warped beauty machine. Ideally, parents of girls should be filling them up with so much love and worth that they won’t feel the need to get compete for attention by posting racy photos online.”

So either you are a loved and complete person or you like posting sexy pictures of yourself in a bid for attention. Pretty girls don’t do that. Pretty girls conform to other images.

Here’s the thing, while I’m not exactly a duck-face in my pajamas selfie kind of girl (although I do think my TARDIS and Wonder Women pjs are pretty damn awesome), I still seek attention. I’m more the ironic raised eyebrow conveying “stop talking, you’re lowering the IQ of all of FB” sort of selfie girl. But whether our projected self-image is that of us with our kids, of us visiting some awesome place, us engaged in a favorite activity, or of a cause we support, we are inviting others to gaze upon us and know us by that image. We all desire to attract the attention of others with the images we present – we just seem to think that impressing others by presenting ourselves as a caring parent or as an accomplished writer is more appropriate than presenting ourselves as persons who also enjoy and embrace our physical embodiment. But we are all seeking attention because that is what we as relational creatures do. We want to be in the gaze of another. We want to be seen and known for who we are. And that’s okay.

So instead of freaking out about girls wanting attention, let’s admit we all want attention and address the hyprocrisy in what we deem are appropriate ways to do so. And, gasp, that might even mean having positive discussions about sexual embodiment. I want girls to be able to be themselves. Not be shamed. Not feel embarrassed for not conforming to the imposed expectations of others. To not be told that to be a “pretty girl” they must toe certain lines. To not be loved into the closet afraid to draw a breath.

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Joss Whedon and Self-Referential Storytelling

Posted on August 28, 2013July 12, 2025

“These fragments I have shored against my ruins” – T.S. Eliot, The Wasteland

In his recent interview in Entertainment Weekly (which can be read in part here) Joss Whedon mentions his dislike of movies that are not self-contained stories in and of themselves. As Mike Ryan describes in his reaction to the interview –

One of the most interesting moments of James Hibbard’s excellent EW interview with Joss Whedon comes just after a discussion about what’s wrong with the ending to The Empire Strikes Back, when Whedon shifts his point slightly to focus on a self-referential moment during Indiana Jones and the Temple of Doom. (To read the full interview, you will have to buy a copy of Entertainment Weekly.)

“A movie has to be complete within itself; it can’t just build off the first one or play variations. You know that thing in Temple of Doom where they revisit the shooting trick? … That’s what you don’t want. And I feel that’s what all of culture is becoming — it’s becoming that moment.”

Whedon’s comment fascinated me. On one hand, I can see that Whedon might still be dealing with some unresolved bitterness about not being allowed to actually finish some of his best stories. But the idea that our culture is becoming that moment—a self-referential pastiche of stories—intrigues me. But unlike Whedon, I don’t see this as a bad thing. In fact, I believe it is the only way cultures know how to survive.

Real life is not an action/adventure film. The stories of our lives are not those of independent heroes emerging to fight arbitrary villains and then living happily ever after. We tell our stories by placing ourselves in an ongoing context of other’s stories. To stave off the chaos, we gather the fragments of the known to shore up our own stability. This is just how culture works.

In describing this aspect of culture, Richard Kearney brilliantly summarizes Paul Ricoeur –

“Each society, explains Ricoeur, invokes a tradition of mythic idealization through which it may be aligned with a stable predictable, and repeatable order of meanings. This frequently assumes the form of an ideological reiteration of the founding act of the community. It seeks to redeem society from the crises of the present by justifying actions in terms of some sanctified past, some sacred beginning. We could cite here the role played by the Aeneas myth in Roman society or the cosmology myths in Greek society, or indeed, the Celtic myths of Cuchulain and the Fianna in Irish society. Where an ancient past is lacking, a more recent past will suffice – the Declaration of Independence for the United States, the October Revolution for the former Soviet Union, and so on.”

Where in the past cultures have turned to foundational myths as their self-referential source of stability, the postmodern world finds its fragments in the ubiquity of pop culture. The movies we love, the songs we listen to, the books we read, the games we play, the sports teams we route for – these become, as William Dyrness comments, “the building blocks of our personal and group identity.” To surround ourselves with such things is to reassure ourselves of our identity and hence our stability. We tell our story by referencing these other stories. We hang movie posters in our bedrooms and wear Wonder Woman or Superman underroos when we are young, wear our favorite brand or team logo proudly when we are older (be that Polo and Gucci or DC Comics and Star Wars), and make our favorite TV shows the ones that reference our other favorite aspects of culture (Gilmore Girls, The Big Bang Theory, Chuck, Community, Parks and Recreation…). We share our playlists on Facebook and find community in constructing a fantasy football team. Our stories are constant series of self-referential moments. Our culture has already become this moment whether Joss Whedon fears it or not. These are the fragments we are shoring against our ruins.

Unlike Whedon, I like the ending of Empire Strikes Back because it isn’t self-contained – forcing Return of the Jedi to build off what came first. The story continues and I have to know what came before in order to move forward. Even as the credits roll, the audience knows that the story of the rebel alliance did not end in the ceremonial hall on Yavin or even in the Ewok village on Endor, Empire just made that truth more apparent. The Avengers eventually left the shawarma place to deal with the aftermath. Cinderella’s fairy tale wedding is just the beginning of her story not the definition of happily ever after. No story is ever self-contained, so we must continually gather fragments to build the new—to construct frameworks for our stories that we then flesh out. That we are living in a self-referential uncontained moment in our culture is not something to lament, but simply a lens to help us understand our own stories and the way we tell them. For if we don’t understand the context we are building upon it becomes far more difficult to continue with a coherent or creative plot into the next chapter.

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Embracing Sexual Incarnation

Posted on August 22, 2013July 12, 2025

Sex seems to be all over my Facebook feed these days, and not in a good way. From links to The Gospel Coalition’s recent post asserting sex (especially queer sex) is just “yucky” and that describing it should trigger our gag reflex to Anne Marie Miller’s viral post “Three things you don’t know about your children and sex,” what I’m seeing is an underlying fear of not just sex but the idea of being embodied persons in this world. While The Gospel Coalition’s post is thankfully receiving ample criticism, the comments that accompany the links to Miller’s article run along the lines of “so tragic,” “this breaks my heart,” and “what an awful sex-crazed culture we live in.” Her post attempts to inform parents that contrary to what they may hope, children these days have in fact been molested, have seen porn, and have masturbated. It then encourages parents to help kids overcome such sexual sin and find release from shame.

I cringed reading the article. What does it say about how we view sex and our bodies when masturbating and discovering that one is a sexual embodied creature are cast as as evil and horrible as child molestation? When the natural sexual impulse is equated with damaging and toxic sexual behavior, it becomes impossible to have a healthy conception of sex or one’s physical body. Yes, there are some disgusting and evil things being done to children in this world that they need to find healing from, but I would argue that embracing themselves as incarnate, in the flesh, beings is not something that needs to be fixed. In fact, the opposite is true. It is when we deny our bodies and refuse to embrace our flesh that we become broken.

When I spoke on this topic at the Wild Goose festival recently, the first question I was asked was from a man who wanted to know how he could embrace the body and yet not look at women as objects of sexual attraction. In some ways I applauded his impulse. Men these days are becoming more aware of how demeaning it is to reduce women to mere sexual objects for which I am grateful. Yet in the sex-shaming culture that we live in, the alternative to reducing women (and men) to mere objects is to reject their sexual embodiment and instill a sense of guilt about our natural sexual impulses. My response to him was that it is just as demeaning to refuse to acknowledge the sexual embodiedness of another as it is to reduce a person to merely that. There is nothing wrong with being sexually attracted to other people, to find them desirable. Desire isn’t the issue; it is what we do with that desire that matters. Acknowledging and affirming that desire is one thing, letting that desire control you to the point that you do damage to yourself or the other person is toxic.

For when we repress our nature as sexual beings, we cease to be our full selves. This does not mean we must all give into every sexual impulse or desire we have, but acknowledge that they are a vital and normal part of who we are. The proponents of a theology of embodiment argue that in order for people to understand themselves (or God) they must do so from the sensual position of being in a body. As James Nelson argues in his book Body Theology, if the incarnation (the being in the flesh) is understood more inclusively,

“Then the fleshly experience of each of us becomes vitally important to our experiences of God. Then the fully physical, sweating, lubricating, menstruating, ejaculating, urinating, defecating bodies that we are—in sickness and in health—are the central vehicles of God’s embodiment in our experience.”

One cannot be whole unless one moves beyond assumed divisions of the mind and body and stops despising the body, even the sexual body, as sinful or an embarrassment.

I affirm those wanting to bring healing to children who have been hurt sexually, but I fear that teaching them to despise their body and deny its natural impulses will be equally as damaging. A deeper, more loving response would be to help youths (and adults!) accept and respect their embodiment – even as sexual beings. Instead of shaming children for natural curiosity and forcing them to become bifurcated shadows of themselves, forever filled with unease and guilt about any form of sexual impulse, we can love them by introducing healthy, life-affirming ways to discover that integral aspect of themselves. As Rita Brock writes in Proverbs of Ashes

“Love is most fully incarnate when human beings are present in many dimensions of themselves—physically, spiritually, emotionally, aesthetically, and intellectually present. Physical love is an important dimension of eros, a life-sustaining power that finds expression in many relationships. The love of flesh includes birth, care of the dying, nourishment of children, and tender affection, as well as sexual intimacy. The more present human being can be to each other, as the fullest selves they can be, the more complete the love.”

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Julie Clawson

Julie Clawson
[email protected]
Writer, mother, dreamer, storyteller...

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