Culture

REDEMPTION SONGS:

Stevie Wonder and James Brown Put This Prison Funk Band on the Map (The Marshall Project)


This story might have faded into history. But a few years ago an elderly, unhoused man named Charles McDowell walked into the Philadelphia record store Brewerytown Beats, looking for a copy of the “From The Inside…” He revealed to the store’s owner, Max Ochester, that he had played bass in the band. McDowell later passed away, but Ochester tracked down the former lead singer, Ron Aikens, singing street karaoke for tips outside of Philadelphia City Hall.

Aikens told me in an interview that the band had been allowed to spend entire nights away from the prison attending industry parties, wearing free-world clothes. When they returned, he recalled, other prisoners called them “idiots” for not using the opportunity to escape.

At least one member took the bait. At the Stevie Wonder gig, Aikens recalls McDowell, the bass player, fled the venue and remained on the lam for a few months until he was caught. But even with the occasional scandal, the band was good PR for the state: “We were ambassadors for the prison system,” Aikens said. “If something was going wrong, they’d roll us out to show what wonderful things they were doing.”

THE CULTURE WARS ARE A ROUT:

The shadow of the thorn tree: Christian culture must combine tradition and modernity (Sebastian Milbank, 3 April, 2026, The Critic)

These thoughts were brought to me powerfully by one of my favourite songs — “The Man Comes Around” by Johnny Cash. It’s a remarkable song, with a remarkable backstory. Released only a year before his death, in 2002 when Cash was an old man, it was the fruit of an improbable musical resurrection. After years in the musical wilderness, music producer Rick Rubin, known for his work with rappers and heavy metal bands, formed an improbable partnership with Cash, who produced much of his best work in the twilight of his life and career. Rubin, a secular Jew with an eclectic spirituality, got on remarkably well with the evangelically Christian Cash, and the pair would “take communion” together every day, with Cash describing the eucharist over the phone to Rubin.

The song itself is suffused with the words of Job, Acts and Revelation, but its origins, strangely, were in a vision. Cash dreamed that he was in Buckingham Palace, where he met Queen Elizabeth, who turned and said to him “Johnny Cash, you’re a thorn tree in a whirlwind”.

Cash is a late flowering of a very old tradition: the popular musical and religious imagination of the English-speaking peoples, and it’s nowhere more evident than in that song. From “terror in each sip and in each sup”, to “it’s hard for thee to kick against the pricks”, the poetry of the King James Bible vibrates through his music. At once sinister and joyful, sublime and homespun, it’s a song about the end of the world and it is impossible not to feel a chill as Cash sings of “measured hundredweight and penny pound/When the man comes around”.

I love it because it is a 21st century song plugged directly into the crackling electricity of the soul of English religiosity.

GLOBALIZATION IS AMERICANIZATION:

The Spirit of Passover and the American Story: Liberation and new beginnings are themes of the Jewish holiday that can help us to revitalize our sense for the prospects and future of our country. (Sam B. Girgus, Apr 03, 2026, The Bulwark)

Mary Antin was one such person, and her story merits reflection. After leaving czarist Russia as a teenager, Antin came to America, which she later characterized as “The Promised Land,” a new Jerusalem, thereby recalling the sensibility and vision of the founding Puritans. She wrote of her “faith in America” as a “healing ointment.” She claimed that “I am the youngest of America’s children, and into my hands is given all her priceless heritage.” She writes, “Mine is the whole majestic past, and mine is the shining future.”

Ours, too, is the shining future, even if it doesn’t seem so bright right now. Ride with us and we will do our best to help you hold on to your belief in the American project.


Antin is a representative figure of the historic Jewish passion for reopening and renewing the American story; freedom from the violence of the pogroms of her childhood was an important part of her adopted country’s great promise. Such freedom is a core part of the American idea, and it has a natural symbolic connection to the Passover narrative of liberation.

The best part of Passover is always when a kid or guest realizes how American it is.

TALKING IT OUT:

A Win for Christian Counselors and Religious Liberty (Jonathon Van Maren, April 2, 2026, First Things)

Colorado’s 2019 “Minor Conversion Therapy Law” defined “conversion therapy” as “attempts or purports to change an individual’s sexual orientation or gender identity, including efforts to change behaviors or gender expressions or to eliminate or reduce sexual or romantic attraction or feelings toward individuals of the same sex.” It banned treatments, including talk therapy or counseling, that could help minors resolve their gender dysphoria and align their identity with their biological sex.

These laws have been sold by conflating coercive practices with helping gender-confused children—many of whom will have been deliberately confused by LGBTQ public school curricula—become comfortable with their own bodies. Colorado’s law essentially sought to lock children into the path toward “transition”—a staggering Orwellian irony, since “transition” is itself just another form of “conversion.” This is precisely why LGBTQ activists shifted from using the phrase “gender transition” to “gender-affirming therapy”: to enable them to claim that there was not actually a “conversion” from one gender to another being perpetrated.

Thus, according to LGBTQ activists and their political allies, to oppose the attempt to convert someone from one gender to another through social transition, puberty blockers, cross-sex hormones, and sex change surgeries is “conversion therapy.” In order to clear up any confusion that this inversion might cause, Colorado’s law specifically listed an exception to its “conversion therapy” ban: “Assistance to a person undergoing gender transition.” A child could be counseled into gender transition, but it was illegal to counsel a child out of gender transition.

THE TALKING CURE:

Justices Reject Colorado Law Banning ‘Conversion Therapy’ for L.G.B.T.Q. Minors (Ann E. Marimow, March 31, 2026, NY Times)

“Colorado may regard its policy as essential to public health and safety,” Justice Neil M. Gorsuch wrote for justices from across the ideological spectrum. “But the First Amendment stands as a shield against any effort to enforce orthodoxy in thought or speech in this country.”

Two of the court’s liberal justices — Elena Kagan and Sonia Sotomayor — sided with the majority. […]

A lawyer for Mrs. Chiles, Jim Campbell of the Alliance Defending Freedom, called the decision a significant win for free speech and common sense.

“States cannot silence voluntary conversations that help young people seeking to grow comfortable with their bodies,” he said in a statement.

In her court filings, Mrs. Chiles said she was not seeking to “cure” clients of same-sex attractions or to “change” their sexual orientation, but rather to help patients with their own stated goals, which sometimes include “seeking to reduce or eliminate unwanted sexual attractions.”

BEAUTY IS OBJECTIVE:

Political Philology: J. R. R. Tolkien Against the Leftists (Adam F. Bishop, 2/09/26, Public Discourse)

In Tolkien’s deeply Catholic theology, language is the key element of sub-creation, the artist’s ability to form a Secondary World into which the mind can enter. As Tolkien claims in his 1947 essay “On Fairy-stories,” through the “enchanter’s power” of language, “new form is made; Faërie begins; Man becomes a sub-creator.” This use of language is “a human right: we make in our measure and in our derivative mode, because we are made: and not only made, but made in the image and likeness of a Maker.”

God has bestowed on man a remarkable gift: the ability, through words, to abstract universals from the world around him. Tolkien provides the example of perceiving green grass and recognizing that the greenness can be separated from the grass. The “enchanter’s power” then lies in using those universals in an act of sub-creation, being able to consider these words apart from the physical world and to create Fantasy. Through this gift, we imagine what does not physically exist, calling into our minds and the minds of others “ideal creations” that have “the inner consistency of reality.”

Tolkien holds such a high view of the sub-creative power of language that he states, “The maddest castle that ever came out of a giant’s bag in a wild Gaelic story is not only much less ugly than a robot-factory, it is also (to use a very modern phrase) ‘in a very real sense’ a great deal more real.” The sub-creation of the human word reflects God and His Creation in such a way that Fantasy, insofar as it leads one to God, can be more real than the physical objects around us. The robot factory, being an artifice that exists to produce more artificial constructs, separates man from his sub-creative ability; there is no art in the robot factory, but only brute utilitarianism. In the imaginative realm of Fantasy, the art and the artist signify God. As Tolkien states, “[the Christian] may now … fairly dare to guess that in Fantasy he may actually assist in the effoliation and multiple enrichment of creation.”

Therefore, language is more than just a tool; it is a way in which man resembles God and participates in truth and reality.

“DEAD ON SNOW”:

The Night the Music Died: Searching for the ghost of Buddy Holly in Clear Lake, Iowa. (Michael Hall, February 2009, Texas Monthly)

The other acts on the Winter Dance Party lineup were Ritchie Valens, a 17-year-old kid from the San Fernando Valley who had had a breakout hit with “Come On, Let’s Go”; the Big Bopper, a 28-year-old deejay from Beaumont who had made a splash that year with a novelty hit, “Chantilly Lace”; Dion and the Belmonts, a quartet of teen singers from New York with a few minor hits (“I Wonder Why” may be the most notable); and Frankie Sardo, an Italian kid from New York with another minor hit, “Fake Out.” Holly would be the top draw. At Christmas he returned to Lubbock to put a new band together. Earlier Holly had befriended and recorded a young deejay and singer named Waylon Jennings. Now he told him to learn how to play the bass; Tommy Allsup would play guitar and Carl Bunch drums.

The tour had no frills. Jennings, Allsup, and Bunch backed up all the stars, who sang through one microphone and whatever primitive public-address system the local promoter had found for the show. Sardo—whom Jennings later called “the worst singer you ever heard in your life”—was on first, then the Bopper, Valens, the Belmonts, and Holly (sometimes the Belmonts played second). There were no set changes; the show was a dance, and the stars played one after the other, the earlier acts doing a handful of songs and the later ones getting more time. Holly played 45 minutes to an hour. He began every performance with the old folk song “Gotta Travel On,” then moved through his hits, as well as “It Doesn’t Matter Anymore,” which had just been released, and a few covers, such as “Lucille,” “Great Balls of Fire,” and “Salty Dog Blues.” The whole concert was about two hours long.

That winter was brutally cold, and the musicians traveled in a series of cramped, drafty old charter buses that kept breaking down. The first performance was a January 23 show in front of six thousand kids in Milwaukee, where the temperature was 17 below zero. From there the tour crisscrossed between Minnesota, Wisconsin, and Iowa. The bands played every night, sometimes driving three or four hundred miles to make shows in tiny towns like Kenosha, Mankato, and Montevideo. After about a week, they were miserable. Valens was sick, and the Bopper was coming down with the flu. There was never any time to do laundry, so besides being cold, the buses began to stink. “We smelled like goats,” Jennings later recalled. On January 30 Holly asked the Fort Dodge, Iowa, promoter about chartering a plane.

THE LONG RACIST TAIL OF MALTHUS/DARWIN:

The long shadow of Paul Ehrlich’s ‘Population Bomb’ is evident in anti‑immigration efforts today ( Brian C. Keegan & Emily Klancher Merchant, March 26, 2026, The Conversation)

Ehrlich’s predictions were conspicuously wrong – and experts said so at the time. But his logic resonated through the 1970s and ’80s across the political spectrum. Its shadow is evident in today’s anti-immigration campaigns and White House arguments for mass deportation.

We have followed its long afterlife, as a computational social scientist studying contemporary extremism and as a historian whose book “Building the Population Bomb” analyzed Ehrlich’s impact. […]

The intellectual genealogy behind “The Population Bomb” ran deeper than Ehrlich’s own career. The “bomb” analogy was borrowed from a 1954 pamphlet by Hugh Moore, a businessman whose population anxieties descended from Guy Irving Burch, the anti-immigrant eugenicist who founded the Population Reference Bureau in 1929.

Burch, worried about “alien or negro stock” replacing Europeans, introduced the phrase “population explosion” to American public discourse in the 1930s as part of a campaign for immigration restriction. Moore updated Burch’s framework for the Cold War, warning that population growth in Africa, Asia and Latin America would produce communist expansion and nuclear war.

Ehrlich’s use of ecological carrying capacity – the idea that any environment has a finite number of resources to support a population before collapsing – justified coercive population control initiatives as foreign and domestic environmental policies in the minds of many Americans.

Too many of you: not enough of me.

“I JUST THINK YOU’RE DUMB”:

Why Fallacies Don’t Exist: (except in textbooks) (Maarten Boudry, Feb 12, 2026)

As the saying goes: correlation does not imply causation. If you think otherwise, logic textbooks will tell you that you’re guilty of the fallacy known as post hoc ergo propter hoc. You can formalize it like this:

If B follows A, then A is the cause of B.

Clearly, this is false. Any event B is preceded by countless other events. If I suddenly get a headache, which of the myriad preceding events should I blame? That I had cornflakes for breakfast? That I wore blue socks? That my neighbor wore blue socks?

It’s easy to mock this fallacy—websites like Spurious Correlations offer graphs showing correlations between margarine consumption and divorce rates, or between the number of people who drowned by falling into a pool and the number of Nicholas Cage films released per year.

The problem is that not even the most superstitious person really believes that just because A happened before B, A must have caused B. Sure, in strict deductive terms, post hoc ergo propter hoc is a fallacy—but real-life examples are almost nonexistent. That’s the first prong of the Fallacy Fork.

So what do real-life post hoc arguments actually look like? More like this: “If B follows shortly after A, and there’s some plausible causal mechanism linking A and B, then A is probably the cause of B.” Many such arguments are entirely plausible—or at least not obviously wrong. Context is everything.

Imagine you eat some mushrooms you picked in the forest. Half an hour later, you feel nauseated, so you put two and two together: “Ugh. That must have been the mushrooms.” Are you committing a fallacy? Yes, says your logic textbook. No, says common sense—at least if your inference is meant to be probabilistic.

Here, the inference is actually reasonable, assuming a few tacit things:

Some mushrooms are toxic.

It’s easy for a layperson to mistake a poisonous mushroom for a harmless one.

Nausea is a common symptom of food poisoning.

You don’t normally feel nauseated.

If you want, you can even spell this out in probabilistic terms. Consider the last premise—the base rate. If you usually have a healthy stomach, the mushroom is the most likely culprit. If, on the other hand, you frequently suffer from gastrointestinal problems, the post hoc inference becomes much weaker.

Almost all of our everyday knowledge about cause and effect comes from this kind of intuitive post hoc reasoning. My phone starts acting up after I drop it; someone unfriends me after I post an offensive joke; the fire alarm goes off right after I light a cigarette. As Randall Munroe, creator of xkcd, once put it: “Correlation doesn’t imply causation, but it does waggle its eyebrows suggestively and gesture furtively while mouthing ‘look over there.’” The problem with astrology, homeopathy, and other forms of quack medicine lies in their background causal assumptions, not in the post hoc inferences themselves.

ALL GREAT ART DESCRIBES THE FALL OR THE CRUCIFIXION:

Take Me Out to the (Simulated, Hallucinatory) Ballgame (Adam Dalva, March 25, 2026, NY Times)

The abbreviation of Henry’s full name, JHWh, is a conscious echo of YHWH, the Hebrew name for God, and the book teems with religious symbolism: Ball stadiums, Coover writes, are the “real American holy places.” But because Henry has created a clockwork universe, a procedural generator whose rules are fixed, theological intervention is impossible. The dice control everything from off-season sports to a complex system of politics — all of which is highly entertaining to read.

But the dice can also cause tragedy. In one indelible scene, a freak sequence of rolls brings out the Extraordinary Occurrences Chart, which details the unlikeliest (and unluckiest) scenarios. Henry can’t accept what he sees, and what he’s done to his favorite player. But to cheat the rules of the game would be to render the whole thing meaningless. His hands tremble. Disaster has struck.