By Noa Blu In a now-viral post, a Depop user began selling opportunities to confess to her for 5 U.S. dollars. This sparked debate about how Gen Z uses Catholicism in a way that is entirely disconnected from the Church (and possibly, reality), with one person commenting, “We’re selling indulgences now? This is not what Martin Luther died for.” If you are unaware, confessions are given for free at catholic churches by priests, not sold online by young women who are allegedly baptised. But beyond this debate, there is even more to the story. notice in the screenshot below, the poster’s use of the word “coquette” and “aesthetic,” as well as the visual appeal of the picture of a young woman’s body and the pink bows on top. But what does “coquette” mean? And what does it have to do with Catholicism? According to the Oxford Dictionary, the term coquette means “a flirtatious woman,” but it has taken on an entirely new meaning to Gen Z. According to Urban Dictionary, coquette has several meanings. The most basic (and gilded) definition says “Coquette is mainly an aesthetic based on reclaiming girlhood and embracing a fun-loving, bubbly personality.” Meanwhile, another writes coquette is the “appreciation of femininity, beauty, and gracefulness of being a woman until it picked up a bunch of pro 4n4 girls who spread a false narrative that malnourished bed bound girls are "Dainty, delicate, feminine." This aspect of “coquette” is important to note. 4n4 is an abbreviated way to say pro-anorexia, which is a sub-community on the internet of people with eating disorders who are not in recovery. Thus, images that are considered “coquette” often involve thin white women. Some common inspirations for the coquette aesthetic are Sofia Coppola or Lana Del Ray’s earlier eras. To look closer, you can also find a lot of Catholic influence in Lana Del Ray’s music. A writer from Teen Ink explains the phenomenon, “Del Ray’s religious imagery in her lyrics has [often] appeared in the hashtag #catholicaesthetic, which features Virgin Mary statues, wooden crosses, and young girls in white nightgowns locked in simple bedrooms and looking longingly out of windows.” This matches well with the “coquette aesthetic.” “Coquette” is also strongly influenced by the novel Lolita (which Del Ray cites as having influence on her own work). Lolita is a novel about an older man who falls in love with a little girl and describes her as a seductress. So how does this feminine, pink-loving, aesthetic relate to Catholicism and its resurgence among young people? Catholicism goes back to 30 A.D., but in recent years, there has been a fascinating phenomenon occurring in corners of the internet that you may not be privy to: a resurgence in popularity among Generation Z. More specifically, the aesthetics of Catholicism have been appropriated by Gen Z, who view it as “coquette.” In her video The Coquettification of Catholicism (and the inspiration for this article), Mina Le explored all of the above ideas. She says, “We should discuss the opulence of the Catholic church because it helps to explain why Catholicism tends to be more appropriated by the fashion industry.” Furthermore, “Catholics have a clear visual culture which makes their aesthetics more ripe for the picking.” But it's not just the opulent, gem-encrusted style of the church that is so available for cooption. Instead, the “coquette” community uses a different side of Catholic aesthetics, including pastel colours, lace, Catholic schoolgirl uniforms, and cross necklaces. But what specifically is the aesthetic appeal of Catholic imagery? Catholic imagery includes symbols like crosses, rosaries, and stained glass, as well as iconic figures like saints and the Virgin Mary, which often possess a visually striking and aesthetically pleasing quality. Catholicism, which is generally a more aesthetically inclined religion, has imagery that has permeated popular culture through various mediums, including literature, film, music, and television. Iconic religious symbols and motifs have been repurposed and reinterpreted in works of art and media, contributing to their widespread familiarity and appeal among young audiences. The saints' femininity as well as their sense of mystery and beauty aligns well with the “coquette aesthetic.” Regardless of their religious belief, Catholic imagery often resonates with the “coquette community,” as many try to curate their lives and images to match ideals such as soft femininity and consistent aesthetic across all aspects of their lives. It is here, at the crossroads of Catholicism, “coquette,” and femininity that we find the perfect fusion that forms the “coquette” subculture. Another important aspect is both “coquette” and Catholicism’s counter-culture appeal. In an increasingly secular and individualistic society, sub-cultures and counter-cultures have been remade into different “aesthetics” and “cores.” For some members of Gen Z, embracing religious symbols and iconography represents a form of rebellion against mainstream consumerism, materialism, and superficiality. Similarly, “coquette,” which as we have discussed is based on dainty femininity at best and at worst associated with paedophilia and eating disorders, offers a method of expression that is different from mainstream culture. It allows them to express their identity and values in a way that challenges societal norms and expectations. Also, while not all members of Generation Z identify as religious or adhere to traditional religious practices, many are engaged in spiritual exploration and seeking meaning beyond material pursuits. Catholic imagery provides a rich source of symbolism and mythology that resonates with individuals on a spiritual or existential level. It offers a framework for exploring questions of morality, purpose, and transcendence in a secular age. There was a notable rise in the existence of aesthetics and similar subcommunities during the pandemic when young people were at home so much that they began to confront their faiths, whether it was a new religion or that of their childhoods. They felt a pull toward meaning-making and ritual to help them deal with the struggles of modern life. When discussing the “coquettification of Catholicism,” we cannot forget the influence that social media and online communities have played. Social media platforms and online communities play a significant role in amplifying and disseminating Catholic imagery to a wider audience, particularly among young people. Platforms like Instagram, Tumblr, and Pinterest serve as hubs for sharing and curating visual content, including religious art, photography, and iconography. Hashtags, memes, and digital artwork contribute to the circulation and reinterpretation of Catholic imagery in digital spaces. So, Catholicism is coming back, and not in the way you’d expect. It’s not just about true belief or any kind of “come to Jesus” moment. In an opinion article for The New York Times, Julia Yost writes “The idea that it is a properly religious act to observe the forms of faith even in the absence of perfect belief most likely comes naturally to a generation raised on social media, where performance is a constant fact of life.” The resurgence of Catholic imagery among Generation Z, particularly within the "coquette" subculture, represents a multifaceted phenomenon that intertwines aesthetic appreciation, spiritual exploration, and societal rebellion. The fusion of Catholic symbolism with elements of femininity, nostalgia, and counterculture reflects a broader trend among young people to seek meaning and identity in unconventional spaces. This resurgence is not solely rooted in religious conviction but encompasses a complex interplay of cultural influences, online communities, and individual expression. As Catholic imagery finds new resonance in the digital age and intersects with contemporary notions of identity and authenticity, it underscores the evolving nature of religious symbolism in an increasingly secular society. Whether embraced as a form of rebellion, spiritual exploration, or aesthetic expression, the "coquettification of Catholicism" highlights the enduring power of religious imagery to captivate and inspire across generations and cultural contexts.
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The Taida Student Journal has been active since 1995 with an ever-changing roster of student journalists at NTU. Click the above link to read about the authors Archives
May 2024
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