I've often said that I am not a pacifist at heart, nor am I intuitively pacifist, nor am I a very good pacifist. But I do try, because that is the example of Jesus, and I believe that non-violence is God's desire for humanity. If you'll allow me to say as much, pacifism is God's will. But I believe that it is nearly impossible for an individual to successfully respond to evil (or even just really mean people) in a non-violent manner, simply because it is God's will. I am convinced that it takes a community of folks that support and carry on the non-violent tradition, in order for anyone of us to fully commit to the non-violent vision of Jesus.
I worked for three years at an inner-city mission, and I first believed that I was going to instill non-violence as a value at this mission. I quickly found, that without a community of peers to reinforce non-violence as a commitment, or to lend support to non-violence as a means of conflict response, I soon forgot what it meant to value non-violence as a means to achieving justice.
I would talk to folks at meeting, but many of them were unfamiliar with the ongoing level of violence that I was dealing with, and I felt, perhaps totally incorrectly, that Friends had no experience of the level of violence that I was experiencing. I was totally conflicted in my relationship with many of the men I served, because I was failing to maintain standards of communication that were reflective of the manner of Jesus. I really felt like a failure.
Then, when a time came when I had to physically coerce a man to prevent him from doing great physical harm to another, I was even less prepared to deal with the propriety of my response. i had lost the ability to respond to violence with integrity, because I had lost sight of the story which informs my ability to act in any other way than that which is generally deemed acceptable to the world.
It was not the fact that I needed to physically restrain another person. That was a necessary act. But the anger, and lack of respect that I had for that person at the moment of conflict, could have easily ended in a less favorable manner than it did, because I was prepared to escalate. My inner-city alter-ego had won the day.
I believe that I lost sight of that vision that Friends claim as their heritage, which identifies us as a peculiar people who do not use violence as a means to an end, because we a part of different story than the one that so many others have accepted violence as the appropriate response to fear. I am convinced that the most necessary aspect of non-violence is that of maintaining a community of people who act regularly to inform one another that we are a people who only know one response to fear. A people who have forgotten what it means to commit violence, and have raised children who have never known that violence was once acceptable.
Now, I am surrounded by pacifists, many who have never been confronted with the violence that so many struggle with every day. It will be easy for me to forget that responding to fear with love is laborious, and can never be truly accomplished without the experience that sometimes, the bad guys win, and we are called to sacrifice as a reflection of God's love, and not God's strength.
Regardless of who I am, or who I'd like to be however, reality is always lurking around the corner at my family farm. We have roosters, and it seems that roosters have been created for no other purpose than to test my commitment to peace. Roosters are always on the attack, and while they don't much mess with me because I wear steel-toed boots, they are always messing with the kids. As a family, we had the kids carry rooster sticks to ward off any attacks, but more often than not, it was one of my boots that drove the rooster off. It seems that god is always reminding me that, while I claim to be a pacifist, I am more of a sinner, and I need to constantly remember both.
Thursday, June 7, 2007
Tuesday, June 5, 2007
Why I Love my Friends
I should provide everyone with some background concerning my journey along the Friendly path. It's really quite amazing that I bring such a heaping helping of Christocentricity to the FGC potluck. When I first came to the Grand Rapids Friends Meeting, I made it very clear to everyone that I was a non-believer. This was quite acceptable to all of those great folks that I latched onto early on in my experience. As most of you who read this blog can tell, I am not your typical reserved, or "seasoned," Friendly presence. My seminary peers will tell you in no uncertain terms that I am conversationally challenged when engaged in certain subject matter. (But I do try to listen.)
Anyway, It was only due to the great patience shown by GR Friends (especially during Meeting for Business or during committee meetings), that I ever enjoyed the opportunity to mature - not so much as a Quaker - as a person. My spiritual journey, and my relationship with YHWH, would have never left the starting point if not for the nurture of some very open-minded and tolerant folks. I am joyfully indebted to those seasoned "elders" of the GR Friends Meeting who walked with me as I recovered from alcohol abuse and mental illness and received a faith that has brought with it new possibilities.
It is not my suggestion that Friends look to abort such faith experiences such as mine by declaring ourselves so Christ-centered so as to limit faith commitments to Quakerism. Yet, I am suggesting that Friends retain our historical identity as a Christian community, and that we publicly state as much in our faith and practice. I do not see how such a commitment would drive others away, or make experiences like mine an impossibility. I would think that it is easier for people to build stronger spiritual ties with a faith that retains an consistent message, than one who is losing its common language.
In the end, It might be simpler to say that I have some ideas about the future of Quakerism as a whole, because ESR is an international group of students that have an interest, not only in the future of Friends, but in theology and faith in general. These are probably not the discussions that my meeting at home are particularly interested in engaging in. I think they are more vested in peacemaking, community building, and faith exploration between friends. And in the end, that is where I want to be.
Anyway, It was only due to the great patience shown by GR Friends (especially during Meeting for Business or during committee meetings), that I ever enjoyed the opportunity to mature - not so much as a Quaker - as a person. My spiritual journey, and my relationship with YHWH, would have never left the starting point if not for the nurture of some very open-minded and tolerant folks. I am joyfully indebted to those seasoned "elders" of the GR Friends Meeting who walked with me as I recovered from alcohol abuse and mental illness and received a faith that has brought with it new possibilities.
It is not my suggestion that Friends look to abort such faith experiences such as mine by declaring ourselves so Christ-centered so as to limit faith commitments to Quakerism. Yet, I am suggesting that Friends retain our historical identity as a Christian community, and that we publicly state as much in our faith and practice. I do not see how such a commitment would drive others away, or make experiences like mine an impossibility. I would think that it is easier for people to build stronger spiritual ties with a faith that retains an consistent message, than one who is losing its common language.
In the end, It might be simpler to say that I have some ideas about the future of Quakerism as a whole, because ESR is an international group of students that have an interest, not only in the future of Friends, but in theology and faith in general. These are probably not the discussions that my meeting at home are particularly interested in engaging in. I think they are more vested in peacemaking, community building, and faith exploration between friends. And in the end, that is where I want to be.
Saturday, June 2, 2007
lions, tigers, and nontheist quakers -Oh My!
As you can tell, it is a very slow day at work. While taking a break from reading work-related literature, I found myself staring at various items concerning the idea of "Convergent Friends." Indeed, the blog of my fellow GR Friends member Kim states that she is a convergent Friend. Since I am sojourning at Earlham School of Religion, I have not been dutiful in keeping up with Kim's theology, and I can't quite get a grasp yet what convergent friends represent. Through some research, however, I came across a "mythbusters" page and two of the things that caught my eye were 1) the idea that liberal, conservative and evangelical Friends could reach unity, and 2) the accusation that non-theist Friends were somehow unwelcome in convergent Friends circles.
Now, I want to make it perfectly clear, again, that I know nothing about the Convergent Friends "movement," and that the opinions expressed in this blog are not in anyway a comment on any such movement. I was simply intrigued by the two thoughts mentioned above.
As for non-theist Friends, and we were just talking about this a few weeks ago at ESR, I simply don't know why they would call themselves Quakers. Of course, it seems that anyone these days can apply the Friends label to themselves, and indeed, claim faithfulness to the ongoing Quaker narrative that began in the 1640's. Yet, I somehow don't see how non-theism and Quakerism can be appropriately aligned withing the context of a "Religious Society."
Does this mean that non-theists should be rooted out and burned at the stake? No, though the idea of persecution might provide a focus for Quakers to unify around. I do think, however, that it is important that Friends resist the continuing trend toward accommodating non-theist and pluralist or sychronist views by altering the language of our faith to reflect such attitudes among worshippers. I firmly believe that if we lose sight of our Christ-centeredness, our firm rootedness in the early Friends belief in the saving work of God through Jesus Christ, then we will lose our identity as Quakers as well. Without the language of Jesus Christ, as expressed by early Friends, we will become a people without a history.
This denial of history, the denial of responsibility for, or the our benefit from, our past as a people, is troubling. We do as much, especially by erasing from the Christ language of early Friends while retaining other peculiarities that we find more comfortable, such as waiting worship. A denial of Christ-centerdness is a denial of our family, and while we can certainly change our supposed destiny, we should never distance ourselves from roots.
An example of such distancing is found in the modern way in which many European-Americans deny any complicity with the institution of slavery. "I never owned any slaves" is the popular modern refrain. The fact is, however, that many white folks continue to benefit from years of the suppression of economic and social opportunities for a people who built much of this nation without proper compensation. To deny our complicity in fact is a denial of responsibility to redeem and reconcile relationships that were expressions of racial dominance and injustice.
Many Friends come to Quakerism as "refugees" from Christianity, and I can understand that many have been hurt by the tradition. I also understand that Christianity is responsible for underwriting unjust and oppressive relationships throughout history. Both early and contemporary Friends try to address such issues. But if we lose our history in the process of reconciliation, we forget all of the harm of the past. The past cannot be rejected in favor of something more palatable for the future. If we forget our role as the oppressor, we are doomed to allow it to happen again.
George Fox and his cronies saw real problems in the Christian Church, and sought to correct them. They did not, however, throw out the narrative that gave them their identity. they worked within the narrative to offer an alternative to the apostasy that had overrun established religion. They new who they were, and they operated within the framework of an ongoing identity that gave them an accountability to the tradition.
Oh my goodness, I'm rambling, What in the world does all of this have to do with non-theist Friends. Paul Buckley stated in class that it is one thing to accept a fish out of water. but if that fish is smart, he or she will flood the environment for its own benefit, at a great cost to those who cannot otherwise thrive.
Now, I want to make it perfectly clear, again, that I know nothing about the Convergent Friends "movement," and that the opinions expressed in this blog are not in anyway a comment on any such movement. I was simply intrigued by the two thoughts mentioned above.
As for non-theist Friends, and we were just talking about this a few weeks ago at ESR, I simply don't know why they would call themselves Quakers. Of course, it seems that anyone these days can apply the Friends label to themselves, and indeed, claim faithfulness to the ongoing Quaker narrative that began in the 1640's. Yet, I somehow don't see how non-theism and Quakerism can be appropriately aligned withing the context of a "Religious Society."
Does this mean that non-theists should be rooted out and burned at the stake? No, though the idea of persecution might provide a focus for Quakers to unify around. I do think, however, that it is important that Friends resist the continuing trend toward accommodating non-theist and pluralist or sychronist views by altering the language of our faith to reflect such attitudes among worshippers. I firmly believe that if we lose sight of our Christ-centeredness, our firm rootedness in the early Friends belief in the saving work of God through Jesus Christ, then we will lose our identity as Quakers as well. Without the language of Jesus Christ, as expressed by early Friends, we will become a people without a history.
This denial of history, the denial of responsibility for, or the our benefit from, our past as a people, is troubling. We do as much, especially by erasing from the Christ language of early Friends while retaining other peculiarities that we find more comfortable, such as waiting worship. A denial of Christ-centerdness is a denial of our family, and while we can certainly change our supposed destiny, we should never distance ourselves from roots.
An example of such distancing is found in the modern way in which many European-Americans deny any complicity with the institution of slavery. "I never owned any slaves" is the popular modern refrain. The fact is, however, that many white folks continue to benefit from years of the suppression of economic and social opportunities for a people who built much of this nation without proper compensation. To deny our complicity in fact is a denial of responsibility to redeem and reconcile relationships that were expressions of racial dominance and injustice.
Many Friends come to Quakerism as "refugees" from Christianity, and I can understand that many have been hurt by the tradition. I also understand that Christianity is responsible for underwriting unjust and oppressive relationships throughout history. Both early and contemporary Friends try to address such issues. But if we lose our history in the process of reconciliation, we forget all of the harm of the past. The past cannot be rejected in favor of something more palatable for the future. If we forget our role as the oppressor, we are doomed to allow it to happen again.
George Fox and his cronies saw real problems in the Christian Church, and sought to correct them. They did not, however, throw out the narrative that gave them their identity. they worked within the narrative to offer an alternative to the apostasy that had overrun established religion. They new who they were, and they operated within the framework of an ongoing identity that gave them an accountability to the tradition.
Oh my goodness, I'm rambling, What in the world does all of this have to do with non-theist Friends. Paul Buckley stated in class that it is one thing to accept a fish out of water. but if that fish is smart, he or she will flood the environment for its own benefit, at a great cost to those who cannot otherwise thrive.
Another day in the life
The situation my 15 year-old son has gotten himself into should inspire plenty of confused journaling, if not a superb plot for popular teen literature. Imagine this. Mom is cleaning the room of her guitar playing son, and finds much evidence that guitar playing son is journeying down a wayward path. A path that goes beyond simply taking the guitar away for the weekend. So, this concerned mother calls the father of the young man cited above and suggests that maybe a summer spent on the farm might be a good idea. So - we have an inner-city Detroit youth who enjoys rule-breaking, being sent to an Ohio farm to straighten himself up and redeem himself. But wait, there is plenty more...
No only is this youngster being sent to an Ohio farm, but his father and step-family are plain Quakers. No TV, no video games, no stereo, and no Internet in the home. Better yet, the house that he will be moving to is only 1000 square feet. The inner-city youth will have to keep his belongings, including his guitar and amp, out in the shed adjacent to the house. I have already envisioned this self-described anarchist sitting outdoors with his electric guitar playing before and audience of our 40 chickens. I think all involved will be amused, except perhaps the lad from Detroit. Did I mention no game-boys?
Anyway, this is all in the planning stage, but I am hoping that all the plans that are falling into place will be set into motion. I am looking forward to one terrific summer.
No only is this youngster being sent to an Ohio farm, but his father and step-family are plain Quakers. No TV, no video games, no stereo, and no Internet in the home. Better yet, the house that he will be moving to is only 1000 square feet. The inner-city youth will have to keep his belongings, including his guitar and amp, out in the shed adjacent to the house. I have already envisioned this self-described anarchist sitting outdoors with his electric guitar playing before and audience of our 40 chickens. I think all involved will be amused, except perhaps the lad from Detroit. Did I mention no game-boys?
Anyway, this is all in the planning stage, but I am hoping that all the plans that are falling into place will be set into motion. I am looking forward to one terrific summer.
Thursday, May 31, 2007
Plainness, its not just for librarians anymore
Right from the start, I'll have to apologize to Kim, and Mary, and Betty, and oh so many others. Quakerism is full of Librarians, and they are damn good ones as well! But for the life of me, I can't think of anything more stereotypically plain that the stereotype of the common librarian, or libronus plainiatis? Anyway, there is a point to all of this.
Most Quakers don't wear plain clothes anymore. Plain clothes are decidedly an anomaly amongst the Society. There are many Friends who "dress down" and wear only clothing from resale shops, or go the jeans and sweatshirt route, and feel they are fulfilling the "spirit" of the early Friends insistence on wearing prescribed clothing. That may or may not be true, but it's not the issue of plainness that I want to discuss.
Plainness was an expression, not of Quaker insistence of looking alike so that they could keep people in line (though it might have turned into such an endeavor later). It was an expression of self-denial that reflected the knowledge that Jesus' call to bear one's cross necessarily included the tearing away of those luxuries that could get in the way of discipleship. Quakers practiced self-denial because, like waiting worship, it stripped away the will to be who we aim to be, and not who the living God wants us to be. Waiting worship is self-denial in the sense that we deny ourselves all those comforting rituals and aesthetically pleasing religious practices in favor of a more formidable experience of the Creator. An experience where all the trappings that keep us entertained are stripped away, and whatever it is that we experience is undoubtedly the invitation of the Spirit to know and understand the message that God intends for us to hear.
God's presence is not invoked through the singing of praises or the reciting of creeds. God's presence is constant, and once we deny ourselves of the comfort of religious clutter, we can wait on that ever-present spirit to shape us in the image of the Creator, and not vice-verse. But, you might ask, what does this have to do with clothing?
There are plenty of great reasons why Quakers should dress plain, but I will only focus on the aspect of self-denial. When we practice such self-denial as the wearing of plain clothes entails, we can begin what to learn what it means to be an outcast because we don't wear power ties or bell-bottoms. In fact, once we rid ourselves of adornments, we might know what it is really like to be pre-judged or discriminated against based on first glances. Or, we might finally know what it means to be committed to a public statement, not only against sweatshops and frivolity, but against the machinations of an industry that engage in the manipulation of people's self-image and self-worth, their sexuality (especially), and desire for an expression of an individuality that has left them unable to communicate outside of the fact that they dress in a manner that publishes their lack of self-worth, their acceptance of the degradation of their sexuality, and their willingness to be consumers first and foremost.
And as for the "plain" librarians. Well, the librarians I know are not plain at all. While they certainly don't wear flashy clothing, that is not my point. My point is that they are all obvious expressions of God's lovingkindness for the world, and they are some of the most incredible people to talk with, and to worship with, and to walk through life with. All it took was to develop a relationship that was not based upon uncertain projections of who they would like me to think they are, but who they really turned out to be. Plain clothes are not necessarily a projection of who we are, but who we refuse to be. The affirmative aspect of plain clothing, however, is more edifying. We empty ourselves of insecurities brought on by social standards, and fill ourselves with the identity that will reflect who God wants us to be.
Most Quakers don't wear plain clothes anymore. Plain clothes are decidedly an anomaly amongst the Society. There are many Friends who "dress down" and wear only clothing from resale shops, or go the jeans and sweatshirt route, and feel they are fulfilling the "spirit" of the early Friends insistence on wearing prescribed clothing. That may or may not be true, but it's not the issue of plainness that I want to discuss.
Plainness was an expression, not of Quaker insistence of looking alike so that they could keep people in line (though it might have turned into such an endeavor later). It was an expression of self-denial that reflected the knowledge that Jesus' call to bear one's cross necessarily included the tearing away of those luxuries that could get in the way of discipleship. Quakers practiced self-denial because, like waiting worship, it stripped away the will to be who we aim to be, and not who the living God wants us to be. Waiting worship is self-denial in the sense that we deny ourselves all those comforting rituals and aesthetically pleasing religious practices in favor of a more formidable experience of the Creator. An experience where all the trappings that keep us entertained are stripped away, and whatever it is that we experience is undoubtedly the invitation of the Spirit to know and understand the message that God intends for us to hear.
God's presence is not invoked through the singing of praises or the reciting of creeds. God's presence is constant, and once we deny ourselves of the comfort of religious clutter, we can wait on that ever-present spirit to shape us in the image of the Creator, and not vice-verse. But, you might ask, what does this have to do with clothing?
There are plenty of great reasons why Quakers should dress plain, but I will only focus on the aspect of self-denial. When we practice such self-denial as the wearing of plain clothes entails, we can begin what to learn what it means to be an outcast because we don't wear power ties or bell-bottoms. In fact, once we rid ourselves of adornments, we might know what it is really like to be pre-judged or discriminated against based on first glances. Or, we might finally know what it means to be committed to a public statement, not only against sweatshops and frivolity, but against the machinations of an industry that engage in the manipulation of people's self-image and self-worth, their sexuality (especially), and desire for an expression of an individuality that has left them unable to communicate outside of the fact that they dress in a manner that publishes their lack of self-worth, their acceptance of the degradation of their sexuality, and their willingness to be consumers first and foremost.
And as for the "plain" librarians. Well, the librarians I know are not plain at all. While they certainly don't wear flashy clothing, that is not my point. My point is that they are all obvious expressions of God's lovingkindness for the world, and they are some of the most incredible people to talk with, and to worship with, and to walk through life with. All it took was to develop a relationship that was not based upon uncertain projections of who they would like me to think they are, but who they really turned out to be. Plain clothes are not necessarily a projection of who we are, but who we refuse to be. The affirmative aspect of plain clothing, however, is more edifying. We empty ourselves of insecurities brought on by social standards, and fill ourselves with the identity that will reflect who God wants us to be.
Tuesday, May 29, 2007
The Plain Quaker is Back!
Hello all, I am back on the blog scene and hoping to keep up with it through the summer, as I have started a new job and might be able to find 15 minutes a day to let the world know what the difference between right and wrong is! Yes, I am quite aware that this statement is not very reflective of Quaker admonishments against claiming any real truth outside of the idea that peace is nice, and Buddha is an appropriately Quakeresque path to a god. I am deeply sorry to offend any Friendly sensibilities by saying such things, but indeed, It makes me feel better to rant and rave about the many things I can do nothing about.
Incredibly, I succeeded at passing my Basic Greek II course with Susan Jeffers. Susan is a great person, and a more that competent ESR/Bethany/Quaker instructor. The next time I have the opportunity to be a student under her tutelage, however, it will be in a traditional classroom setting. I will never take another e-course again. I have neither the discipline nor the temper for such an endeavor. Susan will be happy to know, however, that I am continuing to work on my Greek skills by translating the Sermon on the Mount during my evening free-time. I must say, however, that my skills are still lacking at this point.
Anyhow, I hope to keep up to date on things, and I hope everyone who once read the content of this trash will return as faithful supporters. Blessings, Scot
Incredibly, I succeeded at passing my Basic Greek II course with Susan Jeffers. Susan is a great person, and a more that competent ESR/Bethany/Quaker instructor. The next time I have the opportunity to be a student under her tutelage, however, it will be in a traditional classroom setting. I will never take another e-course again. I have neither the discipline nor the temper for such an endeavor. Susan will be happy to know, however, that I am continuing to work on my Greek skills by translating the Sermon on the Mount during my evening free-time. I must say, however, that my skills are still lacking at this point.
Anyhow, I hope to keep up to date on things, and I hope everyone who once read the content of this trash will return as faithful supporters. Blessings, Scot
Thursday, February 1, 2007
Super Bowl iconoclasm
So, it's that time of year when all eyes are focused upon the NFL prize, and all true blooded Americans, as well as a multitude of cosmopolitan Midwesterners, will anxiously await to have their regional loyalties and marginal gambling allegiances vindicated by the ultimate victory. Indeed, somewhere in the middle of an Indiana or Illinois cornfield, it will smell like napalm on Monday morning.
As a marginal sports enthusiast (and a dedicated U of Mich. football fan) I can understand the excitement of this culmination of athletics and consumerism as an experience that every pop culture adherent must participate in. Yet as someone whose loyalties are bound up by an ancient regionalism that commands allegiance to the Lions, I am uniquely qualified to pooh-pooh this weekends event as nothing more than an idolatrous festival to capitalism and consumerism run amok.
I have vowed not to participate in the Super Bowl festivities for the past four years, only to be co-opted by the fact that I have worked along side of marginalized Americans who feed into the holiday-like atmosphere of Super Bowl Sunday. I have found that homeless folks and institutionalized teens somehow feel as if they had some stake in all of the pageantry, as the tributes to multi-millionaire players and multi-national corporations flicker across the wide screen televisions that are fully glorified by the spectacle.
The odd thing is, that the Super Bowl parties I participated in over the first three years of this stretch were all sponsored by churches or para-church organizations. Of course, these parties included prayer time and spiritual sharing amidst the partially exposed breasts and geriatric entertainers of the half-time extravaganzas. While it seems fairly obvious to me that followers of Jesus might do well to steer clear of the mammon worshipped during Super Sunday, it appears that I am in the minority (imagine that). Even my fellow Quaker seminarians are invested in the epic struggle between modern day gladiators (or plantation tenants) that, according to some feminist organizations, is also the occasion of the highest incidence of spousal abuse during the year. So come on everyone, put on your blue jerseys, drink lots of Budweiser or Coors light or Absolut and cheer your gambling interest on to victory. And enjoy the commercials. I hear their often better than the half-time shows.
As a marginal sports enthusiast (and a dedicated U of Mich. football fan) I can understand the excitement of this culmination of athletics and consumerism as an experience that every pop culture adherent must participate in. Yet as someone whose loyalties are bound up by an ancient regionalism that commands allegiance to the Lions, I am uniquely qualified to pooh-pooh this weekends event as nothing more than an idolatrous festival to capitalism and consumerism run amok.
I have vowed not to participate in the Super Bowl festivities for the past four years, only to be co-opted by the fact that I have worked along side of marginalized Americans who feed into the holiday-like atmosphere of Super Bowl Sunday. I have found that homeless folks and institutionalized teens somehow feel as if they had some stake in all of the pageantry, as the tributes to multi-millionaire players and multi-national corporations flicker across the wide screen televisions that are fully glorified by the spectacle.
The odd thing is, that the Super Bowl parties I participated in over the first three years of this stretch were all sponsored by churches or para-church organizations. Of course, these parties included prayer time and spiritual sharing amidst the partially exposed breasts and geriatric entertainers of the half-time extravaganzas. While it seems fairly obvious to me that followers of Jesus might do well to steer clear of the mammon worshipped during Super Sunday, it appears that I am in the minority (imagine that). Even my fellow Quaker seminarians are invested in the epic struggle between modern day gladiators (or plantation tenants) that, according to some feminist organizations, is also the occasion of the highest incidence of spousal abuse during the year. So come on everyone, put on your blue jerseys, drink lots of Budweiser or Coors light or Absolut and cheer your gambling interest on to victory. And enjoy the commercials. I hear their often better than the half-time shows.
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