On Faith, Mante Te’O’s fake girlfriend and the Age of Narrative

by Frederick Sparks

Manti Te'O“Faith is believing in something you most likely can’t see, but you believe to be true”  – Manti Te’o

In what has to be one of the oddest stories of the new year, the story of celebrated Notre Dame linebacker Manti Te’O’s triumphant performance against arch rival Michigan after losing his girlfriend to leukemia was revealed to be a hoax.  Questions remain as to the true perpetrator and victims.

Te’O and Notre Dame claim that, to the recent surprise of both, the athlete was the victim of an elaborate twitter hoax in which he was fooled into carrying on a year long, online relationship with an internet impersonator claiming to be a female Stanford student battling leukemia.  Presumably sources have identified the perpetrator of the online hoax as Ronaiah Tuiasosopo, a fellow athlete and family friend of Te’O’s.  The university claims to have investigated the matter and stands by the story of a hoax.

Yet certain facts don’t appear to conform with the notion of Te’O as an until recently unwitting dupe. For one, news outlets reported details of the relationship between the two that implied face to face interactions, specifically their first meeting in 2009 after the Stanford-Notre Dame game. Where did this story come from if the entire relationship happened on line? If it came from Te’O, he lied.  If it didn’t, why didn’t he correct it or become suspicious at the time? And Notre Dame also claims to have adequately investigated allegations against a Notre Dame football player for the rape of a young woman who later committed suicide, yet the investigation appears to have been perfunctory. It clearly wouldn’t be the first time a university covered up sexual assault to protect its interests.

Te’O himself also relayed stories of nightly phone calls from the hospital and notification of his girlfriend’s death from a family member that seem incongruent with claims of an online hoax. Friends and relatives of Ronaiah Tuiasosopo, while implicating him, also speculate that Te’O was in on the scheme. The defensive standout collected numerous prestigious college football awards on the way to one of the Heisman competition’s highest finishes for a defensive player.  In addition to outstanding play against Notre Dame’s opponents, the poignant story of Teo’O’s victorious play days after losing not only his girlfriend but beloved grandmother (that part is true) enhanced his profile and image, and possibly his projections as an NFL draft pick. The assessment of Te’O’s potential as an NFL defensive player may have slid considerably though after a less than dominating performance in the Irish’s blowout loss to Alabama in the national championship game.

Te’O, a Mormon of Samoan descent, said that his decision to attend Notre Dame over his childhood favorite USC came down to faith. If he were truly an innocent victim, then may his story stand as a cautionary tale and testament to the limitations of knowledge claimed purely on the basis of faith, and that skepticism has day to day application, including confirming that someone you declare on national television to be your girlfriend actually exists.

But if he is complicit, it not only speaks to a personal callousness bordering on pathology, but to a larger obsession with and emphasis on constructing media narrative, in a way that marginalizes the lived experience those narratives are supposed to represent.

These yarns nonetheless can determine outcomes, particularly with a news media complicit through volition or lack of diligence.

See Wag The Dog.

 

Black Atheist Characters in popular television and film



By D. Frederick Sparks

While white atheist characters have been far from a mainstay in popular television and film, the list of fictitious white atheists in television and film include Eleanor Anne Arroway in the movie Contact, Michael Stivic on the celebrated sitcom All in the Family, Gregory House on the medical drama House, Mr. Big on Sex and The City, Brenda Chenowith on Six Feet Under, Tyler Durden in the film Fight Club, and a least a dozen others. Portrayals of black atheists have been even fewer and further between.

Carl Dixon, played by venerable actor Moses Gunn, appeared in Season 4 of the popular 70s urban sitcom Good Times, which focused on the Evans family and their struggles in the projects of Chicago. Carl employed Michael Evans, the youngest son of Florida Evans (Esther Rolle), at his repair shop. Florida is shocked when Michael reveals to her that, like Dixon, he does not believe in God. When Florida tells Michael that there is a loving, merciful God, Michael replies “If He’s so merciful why we are still living in the ghetto?” After confronting Dixon and convincing him that an impressionable Michael is probably parroting Dixon’s nonbelief, Dixon tells Michael that he need not be an atheist in order for the two to be friends. In true sitcom fashion, the intelligent Michael’s skepticism automatically evaporates.

Dixon, a war veteran and responsible business owner, eventually falls in love with and marries Florida Evans. Rolle left the show after the end of Season 4 over dissatisfaction with the buffoonish portrayal of Jimmie Walker’s character J.J., and the characters of Florida and Carl were referred to as having moved to Arizona. When Rolle returned for the show’s final 6th season, part of her demands were that the Dixon character be written off because Rolle felt it was inconsistent that a woman with such strong Christian convictions as Florida would ever marry an atheist man. Dixon was never referred to again.

Ice Cube’s character DoughBoy in John Singleton’s hit 1991 film Boyz in The Hood presents a very different face of black nonbelief. Doughboy’s troubles with the law start as a child and result in his repeated incarceration. He also struggles to gain his mother’s love and affection, who favors his brother Ricky (in part because of her feelings about her sons’ different fathers). While hanging out on Crenshaw with friends, Doughboy asserts his nonbelief based on the Argument from Evil: “There ain’t no God. If there was a God, why He be letting motherfuckers get smoked every night?- Babies and little kids, tell me that.” Contrasted with the character of Carl Dixon, it may be easy to dismiss DoughBoy’s atheism as dysfunctional ghetto nihilism. Yet Singleton in his Academy Award nominated screenplay felt that it was important for Doughboy’s views on God to be expressed.

Reality television has also featured a few black atheists. Atheist activist, blogger and podcaster Reginald Finley, aka The Infidel Guy, appeared on a 2005 episode of ABC’s Wife Swap, in which his (also) atheist wife Amber traded places with the wife of a pastor. The 23rd season of MTV’s The Real World (DC) featured Ty Ruff, a self described atheist who called religion a crutch and felt that most God believers were narrow minded.

Though there are more portrayals of black nonbelievers and skeptics in literature and other art forms, popular film and television (for better or worse) perhaps has a greater potential to shape public consciousness. The increased acceptance of gays and lesbians is no doubt in large part due to personal interactions in everyday life. But portrayals in popular culture which help “normalize” gays and lesbians for viewers who may not have had any exposure also contribute. More frequent portrayals of black atheists, particularly in balanced ways, can serve as part of an iterative process, in which these representations both influence and reflect changes in attitudes towards black non-believers. Black nonbelievers should work to get their representations out there and support others who do. And more black female atheists characters would be nice too. Have I missed any?

D. Frederick Sparks is an attorney living in Los Angeles.