Derek Bekebrede

I’m socially conservative, in college, and need a party

Derek Bekebrede
By Derek Bekebrede
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December 12, 2012 (thePublicDiscourse.com) - Following Mitt Romney’s twenty-three-point loss to President Obama among the youth vote, the Republican Party has rightfully focused its attention on increasing its support among this important demographic.

Unfortunately, the outcome of this effort has been a call for the party to abandon its support for life and marriage in order to bring the party more in line with the opinions of younger voters. “I know that neither I nor (almost) anybody else coming of age today supports the Republican social agenda. That’s the way the country is moving—so just deal with it,” wrote George Washington University freshman Sarah Westwood in an opinion piece in the Wall Street Journal following the 2012 elections. Many others have since echoed her tune.

John Londregan and Luis Tellez on Public Discourse already have shown why the Republican Party should continue its principled support of life and marriage, but the debate has thus far ignored a critical obstacle to the conservative movement’s efforts to appeal to youth: the American college campus. More than sixty years ago, William F. Buckley, Jr., wrote in God and Man at Yale that on college campuses, “the conservatives, as a minority, are the new radicals.” We remain so today.

After three years at the helm of Harvard’s student conservative movement, I know that the campus is not only liberal but also hostile to conservatives, especially social conservatives. As the Republican Party and fellow conservatives try to appeal to young voters, they must not ignore the university environment in which many of those voters live and learn. The actual state of America’s universities is worse than most Republicans realize, not because conservatives’ efforts have failed but because they have not wholeheartedly been tried. Instead of abandoning fundamental portions of the Republican platform, it’s time for the party to embrace a new one: outreach to America’s universities on social issues.

In 2010, the American Association of Colleges and Universities found in a survey of 24,000 college students that only 35.6 percent agreed with the statement, “it is safe to hold unpopular views on campus.” Of 9,000 campus professionals, only 18.8 percent agreed with the same statement. The use of the word “safe” in the survey is particularly telling; it reveals how suffocating the university environment is for conservatives.

On election night in 2008 (before my time on campus), Harvard Republicans called the University police to escort them home in order to safely leave their election night event as their classmates celebrated in the streets. In the four years since the incident, little has changed, and the groups and students promoting life, marriage, and sexual fidelity bear the brunt of the attacks. Harvard Right to Life’s “Cemetery of the Innocents” display, like those on multiple other campuses, has been vandalized. The Harvard Anscombe Society and Harvard Right to Life have been unable to put up posters on campus for years; the posters are consistently torn down within an hour of being put up. Students also have complained that advisers discourage them from taking classes taught by known conservative professors for the sole reason that the professors are conservative.

Despite our complaints, the university has not responded to these incidents. However, like many other universities, it has been happy to sponsor events such as Sex Week, a week with events such as “S&M 101” with The New England Leather Alliance and “The Female Orgasm and All Things Penis!” with Margeaux the Vulva Puppet. Most recently, Harvard recognized a new BDSM and “kinky sex” student group that caught the attention of the media and seemed to surprise everyone except those already at Harvard. Given the view of sex that universities such as Harvard have already supported, it would be hypocritical for them not to recognize BDSM and other “kinky sex” groups.

Among the faculty in today’s universities, perhaps a few are conservative, and even fewer publicly so. In their absence, conservative students must take the stand, although they are often silenced while their liberal counterparts receive active support and funding from the university. Where, then, is it likely that the undecided or wavering student will turn? To the small student group (or, in the case of Vanderbilt, unrecognized student group), or to the persistent echoes of “marriage equality” and “women’s rights” promoted from nearly every corner of campus? It is always easier to attack an opponent’s argument than it is to defend one’s own, but especially so when one’s opponent is not even present to defend his argument. In an environment hostile to conservatives, many students become liberal not because they disagree with conservatives but because they have never heard an intellectual argument for conservatism.

Given these circumstances, Ms. Westwood’s prescription to “just deal with” the “way the country is moving” on these important questions of marriage and life is especially destructive. For the Republican Party and conservative movement to abandon their stances on these issues is to abandon the effort started by Buckley to restore America’s colleges and universities, and to accept that young Americans and universities will remain liberal.

The Republican Party and College Republican National Committee are eager to contact and mobilize young conservatives prior to national elections, but they by and large disappear during the rest of the year. Although campaigning is a necessary and exciting activity for college conservatives, we must be viewed as more than bodies to knock on doors for a few months every other year. On the morning after election night, something of the college conservative movement must continue forward without campaign activities. With the retreat of conservatives from academia, on many campuses we remain the only conservative voice to push back against the liberal majority, but the odds are stacked against us. We can campaign, but the party also needs to invest in us, to develop young scholars with the capabilities and the courage to make the conservative argument to professors, students, and administrators.

How can we develop young conservatives and begin to reform higher education? First, as Todd Hartch wrote in Public Discourse two years ago, conservative professors and faculty members must end their “Ostpolitik” and begin defending the truth on America’s campuses. It requires risk and more than a bit of courage, but on campuses where many students have never heard the intellectual conservative argument concerning moral issues, their words can inspire previously silent conservative students and introduce some healthy skepticism to the minds of their liberal classmates (and professors).

Second, without conservative voices in positions of authority on campus, we need better funding to bring conservative scholars to campus. Many outside groups offer pocket Constitutions and their own publications, but students are much more likely to come hear a speaker than read a pamphlet. With financial help from the Love and Fidelity Network, The Harvard Anscombe Society last spring hosted Dr. Jennifer Roback Morse to speak about sexual ethics in a well-attended event that countered the message of Harvard’s Sex Week. The Heritage Foundation has scheduled events on our campus with scholars such as constitutional expert David Azerrad that inspired students to write in campus publications defending the first principles of the Constitution and arguing against the HHS mandate. Events like these drive attendance, generate headlines, and, most importantly, educate and inspire students. They require time, resources, and close coordination between student groups and outside organizations, but they can provide conservative scholars and accomplished leaders to campuses that lack both. With them, we can grow our community and increase our campus presence in ways that reading intellectual papers and books alone cannot.

Third, and finally, conservative students must remain strong and true to their purpose. It may be easier to stand for entitlement reform and lower taxes, but, as Ms. Westwood’s despair demonstrates, what the campus desperately needs are students willing to stand up for sexual fidelity, marriage, and life. University administrators cannot change tax rates, but they can fund Sex Week. So it is up to the students to build organizations that promote the message of life, liberty, and true love on campus. The results of being a strong college conservative are worth the ridicule and minority status. With the growth in the main conservative groups at Harvard, we have created an exceptionally close community of friends. While the opportunity to debate our liberal classmates allows us to improve our arguments, we also know that we are part of a movement and not alone.

As Republicans vie for the support of America’s youth, they must recognize the environment in which they are competing. For most American college students, being socially conservative requires the courage to face both hateful remarks and punitive consequences. More than sixty years ago, Buckley urged Americans to revolt against a university system that was liberal and intolerant. It’s time for the Republican message to take up his cause, because it is right and necessary for their arguments to reach America’s youth. The students have been pushing back against liberal dominance, but we cannot solve the problem on our own. We need the full support of our party and conservative allies.

Derek Bekebrede is a senior majoring in economics at Harvard University. This article reprinted with permission from The Public Discourse.


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The Romanian Orthodox Church's Patriarchal Cathedral in Bucharest Wikimedia Commons
Bogdan Stanciu

Romanian news outlet sanctioned for discrimination in attacking pro-life initiative

Bogdan Stanciu
By Bogdan Stanciu

BUCHAREST, Romania -- A decision of CNCD, Romania's Council Against Discrimination, has recently become definitive, recognizing the right to dignity of all Orthodox Christians in the country.

Last year, PRO VITA Association - Bucharest branch, one of the main nonprofits in Romania defending life, family and religious liberty, filed an official complaint with the Council, showing that a blog post dated May 17, 2013 and hosted on the Adevarul.ro platform prejudiced the image of Christian Orthodox believers.

The article, signed "Alex Dumitriu," challenged the support given by the Romanian Orthodox Church to the “One of Us” European initiative, which required a ban on public funding for the destruction of embryos during research and medical procedures.

The blog post described the Romanian Orthodox Church as an “anti-human, criminal and anti-life organization, whose purpose is spreading suffering and abjectness, mysticism and ignorance for their own profit.”

The applicant argued that these allegations created a degrading and hostile atmosphere for Orthodox Christians in Romania, thus harming a whole community.

The Council agreed that the affirmations in the article referred to both the clerics and the simple believers and discriminated against the Christian Orthodox community. It concluded it was discrimination, infringing upon the right to dignity granted to persons of Christian Orthodox confession.

Click "like" if you are PRO-LIFE!

The council cited the European Convention on Human Rights, which states that freedom of expression is not an absolute right in Europe, carrying with it duties and responsibilities. Also, the Adevarul.ro platform was fined a symbolic sum of 2,000 RON (approximately 445 EUR).

It is for the first time in Romania that a media institution is sanctioned for discriminating against Christians.

As a brand, the Adevarul newspaper has continued the tradition of a title established in the 19th century, but after 1989 it took over the infrastructure and human resources of the recently-deceased communist newspaper Scanteia, the official propaganda channel of the Romanian Communist Party. Today it has also developed Adevarul.ro, an online platform that is one of the most popular media channels in Romania.

Adevarul.ro has recently made it a habit of harassing the Romanian Orthodox Church with almost daily frequency, presenting negative aspects in the church and tendentious articles of opinion about this institution and about Creationism and Christianity in general, in what looks more and more like an ideological guerrilla warfare.


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Paul Russell

Nitschke heads a suicide cult that must be stopped

Paul Russell
By Paul Russell

Following The Australian's news story today about another young life lost that was related to Philip Nitschke and the Exit organisation, senior journalist, Angela Shanahan says that Nitschke and Exit must be stopped.

Shanahan opens: 

PHILIP Nitschke, contrary to his claims as an advocate of euthanasia for the terminally ill, is the chief mover of something resembling a suicide cult.

The case histories of Lucas Taylor, 26, and Joe Waterman, 25, who committed suicide after being in contact with Nitschke’s group, Exit, leave little doubt of that.

Lucas Taylor was the subject of the other article in today's paper while Joe Waterman's story was covered earlier in the ABCs 7:30 Report that created the original furore leading to the medical board suspending Nitschke's practicing licence today.

Covering the information Judi Taylor found on her son's computer after his death the story adds: 

His heartbroken mother realised that her son was not the only young person on this site. Nor was anyone on the site interested in the motivation for his thoughts of suicide, nor in helping Lucas to overcome his feelings.

“They were only interested in the ‘endgame’,” she said, including detailed advice about where and when and how to go about it.

Again, this destroys any pretence that Nitschke and Exit are only involved in advising sick and dying people about how to commit suicide. This is a macabre and clandestine death industry. Hope joins with Angela Shanahan in calling for this organisation to be stopped and is joined now in our call for a National Inquiry into Exit and other euthanasia organisations by the mothers of both of the young men mentioned in this article.

Shanahan closes by saying: Nitschke’s claim of political persecution is risible. He and his organisation must be stopped.

Reprinted with permission from NoEuthanasia.org.au.


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Hilary White Hilary White Follow Hilary

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Leaving the Matrix: what is the cost of conversion?

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By Hilary White

What do you do when you decide to leave a sexually disordered lifestyle? What do you do, when all the people you have contact with, all your friends, even your family, have accepted and embraced a way of living and thinking about life that you have realized is harmful, psychologically and morally destructive, and which you know you must leave? What is the cost of conversion?

We can easily get caught up in the tumult of the ever-escalating legal, political, and cultural war against the traditional worldview and anthropology, so much that we forget that the “issue” is about real, individual human beings and how they should, concretely, order their lives. We culture warriors must remember that what we are asking people to do is difficult, that it can incur huge sacrifice and loss and will often require enormous upheaval and change. We are asking people to leave not only a “lifestyle” of sexual activity, but an entire world, populated with family, friends, co-workers, colleagues, and an entire global culture that embraces and aggressively promotes it.

I include not only the experience of leaving the “gay lifestyle,” but of leaving a worldview, a cultural paradigm that accepts and promotes sexual license of any kind in general. It is more than the questions surrounding the so-called “ex-gay” movement, and more than the issue of living chastely in an increasingly sexually obsessed world.

How ought a person who experiences same-sex attraction react when it begins to dawn on him that, for whatever reason, he cannot continue to live according to the world’s paradigm? We know how the homosexualist movement says he ought to react, and we know that the secular world (nearly all the world, therefore) is in more or less complete agreement. He should reject such self-negating thoughts. He should embrace his “orientation” and start to seek out same-sex sexual relationships, and carry on in the way that they tell us life is now normally lived.

He should engage in sexual encounters with various people, sometimes setting up “relationships” for varying lengths of time, breaking up, moving on, finding someone else, perhaps cohabitating, and maybe, some day, “settling down” with one person, either in “marriage,” or not, as the mood strikes. This is what the world now presents to us as normal. Nearly every television show and movie set in our times says this is just how people live nowadays. 

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

But those few of us left who think this is not a very good way to live, that it is morally and psychologically destructive, have in large part to forge our own way in life, figure out a set of rules and standards to live by alone, all the while fighting the pressure to conform. Even for those of us not plagued by sexual feelings towards people of the same sex it isn’t easy.

It is particularly not easy for those of us who have decided later in life to try to embrace a different path, but who had previously followed the world’s advice, and who had never known any other way of living. What does it take to totally change a worldview, a method of organizing one’s life and all social relationships? How hard is it to reinvent a way of life that the world has not only abandoned, but aggressively rejected and condemned?

The cost will usually be, at least, the loss of nearly all one’s friends, sometimes even very close friends. Very often it will include alienating, sometimes permanently, one’s own family. Since the Sexual Revolution’s paradigm has now been embraced by three or four or more generations, it will often mean alienation from parents and siblings.

It will sometimes mean the loss of good relations with co-workers and colleagues, and sometimes even the loss of jobs and careers. I know a man, a previously highly respected author, who was totally rejected by the entire literary establishment of his home country, a heavily secular nation, when he embraced Catholicism, including its sexual moral teachings. He told me that he expected he would never be published again outside the Catholic niche press. None of his previous friends would speak to him and for the first two years his mother had refused to take his calls.

He had been asked again and again why, if he felt he had to become a Christian, he could not have become an Anglican. And why this “sudden obsession” with “outdated” and “retrograde” sexual morality? He said that, in essence, he was treated as he would have been in the 19th century had he “come out” as a homosexual. Chastity, in other words, is the new perversion.

It is a momentous decision to leave that world, and people who make that transition compare it to leaving the Matrix: a painful, shocking and revelatory experience of a totally new and previously unguessed-at world that can leave the person disoriented, feeling as though he is now living in a kind of “parallel universe” in which he is alone and alienated from friends and family and fellow citizens.

There is an increasing number of us “converts” to a more morally sane life, who often find that once we have made the transition we are alone again. And even when we find others, a new community and friends – usually in a church – we learn that we must keep the door to the past closed. It’s not that we fear rejection, far from it, and it is not even a matter of shame.

But we understand that in a civilized society, no one wants to hear about barbarity, and we learn that to keep our past life closely in mind is to allow it to continue to rule the present. Close friends will know about our past, but, outside the most intimate circles it is passed over silently. We have reinvented ourselves and moved on, but the price is sometimes to become people with no past. To be wholly remade, it is necessary to leave behind the person we were.

It works. I can say that it is possible to be radically morally rebuilt, that one can reconstruct an entire personality, consciously dismantle past habits of thought and approach to life and replace them with better ones. The damage from the previous life, whether physical or psychological, can be permanent, but it is possible to construct a way of living that is morally and psychologically and physically healthy, and reorder a life in such a way that the damage does not rule your present. 

But it’s expensive. For me, it started when I was still living in British Columbia. I felt something new beginning in my mind and felt a yearning spring up that could not be satisfied by anything I’d experienced… the usual convert’s tale.

I’d been aware all my life that the kind of world we lived in, and the kind of life we lived in it, was somehow just not right. I loved old films and television shows that depicted a totally different way of living. I was close to my grandparents and wondered why we no longer lived that way. When I moved to the mainland in my early 20s, I somehow started going to Mass again, and that was when the real struggle began. I knew full well that the way I lived and thought about life was deeply at odds with the Church.

But I was alone. None of my friends were Catholic and none of them could begin to understand what it was I had begun to talk about. And I had made no friends at the large inner city parish I attended. I had tried to join a few things, and had volunteered a bit, but I could see that I had nothing in common with them. It seemed as though these people lived in another universe, one I could not even want to enter. A priest suggested I get involved in the pro-life movement, and I rejected this idea out of hand as totally absurd.

I thought I could only ask God for help. I prayed for “Catholic friends.” This brought no change, so I scaled down and said, “All right then, just one. Just one Catholic friend.” In the end, I simply got up and left one day. I’ve written elsewhere that I just got in a car and went “on holiday” out east, and never returned. When I landed in the far-eastern Canadian town where I was to undertake my own radical conversion, I only stopped there because I had run out of continent.

And it was there I discovered a whole new world, a moral universe of whose existence I had been previously totally ignorant. I met my “Catholic friends,” and was able to start the painful task of first deconstructing and then rebuilding my entire worldview, my character, my beliefs, my total understanding of life, the universe, and everything.

“Painful”? I barely survived. It took a year but I emerged a new kind of person in a new kind of world that I had never suspected existed. I met a group of other people who had undergone the same experience and we traded war stories. We agreed that it was like living in a parallel universe, and we bonded over the loss of previous friendships and family relationships. We helped each other, this little group of Catholic refugees on the rain-washed East Coast, to figure out a way to live in a world to which we no longer belonged. 

We talk about the programs set up by various individuals and groups that propose to help people, (mainly men) leave the homosexual lifestyle. We defend the right of psychotherapists to offer healing and help for people who have been damaged by their own choices and by the violence and sins of others. We lobby our Parliaments, we write articles, we even argue in comment boxes on the internet. We sometimes get brave and give talks and engage in public debates where we confront our ideological opponents in public venues. In all this, we rightly speak against the New Paradigm that the world has embraced and we urge people to reject it. It’s a form of evangelization.

But I think we need to keep in mind, while we are doing this good work, that what we are asking people to do, concretely, is momentous. Indeed, from the point of view of heaven, it is of cosmic significance. In less exalted terms, however, we are asking something almost unimaginably difficult of people ensnared in a way of living and thinking that they may not even completely understand themselves.

So much of our anti-culture, our death-culture, has been simply absorbed unconsciously, so much of it has been fed to us with our Fruit Loops and Saturday Morning Cartoons from earliest childhood, that we often have no way of knowing anything else exists. We have become people trapped in Plato’s Cave, knowing only the vaguest shadows of reality.

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

Ultimately, the Matrix is not only unreal, it is designed to make men miserable, but in such a way that they are hardly aware of being miserable. It not only enslaves, but tortures its victims. There is a reason that suicide, divorce, drug use, violent crime, self-harm, eating disorders, depression, … misery, in short, have grown to such colossal proportions in our societies.

If I may make a suggestion, maybe we could start writing and talking about how much better it is to live in The Real. How much happier it is possible to be when living a morally integrated life of self-control, not being pushed around either by lust or by the merciless demands of a lust-worshipping culture...a life of real freedom, in other words. It might help make the jump less frightening.


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