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MxPx, Evangelical Sub-Culture, and the Problem of Going Mainstream

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In the mid-nineties, MxPx was a staple of the contemporary Christian music industry, and from 1993-1997, was signed with Tooth and Nail. Appearing on the same marquees as CCM bands like Audio Adrenaline, DC Talk, and the OC Supertones, MxPx was a popular fixture of the evangelical music sub-culture. In 1998, MxPx caused concerns among evangelicals when they left Tooth and Mail records and signed with a “secular” label. Additionally, they were a part of the 1998 Warped Tour and toured with bands like Bad Religion. While singer and bassist Mike Herrera stated that he saw this as an opportunity to reach a secular audience with a Christian message, fans of the band expressed concerns that Christian kids who went to see MxPx would be negatively influenced by the music of Bad Religion.

MxPx’s decision to go mainstream presents an interesting case study of how the boundaries of evangelical sub-culture, with its alternative bookstores, educational institutions, and music industry, are policed. The decision of MxPx to go mainstream raises concerns about the exposure to unsanctioned ideas. Adding to this conundrum is Mike Herrara’s own de-conversion from evangelical Christianity.

This paper will examine the evangelical reaction to CCM bands going mainstream, with a particular focus on MxPx. It will examine the concerns that such a decision raises in the evangelical sub-culture, and it will evaluate the need for such boundary policing for maintaining evangelical identity.

Abstract for Online Program Book (maximum 150 words)

In their first few years of existence, the Bremerton, WA punk band MxPx shared the stage with CCM artists such as Audio Adrenaline and DC Talk, but by the late 90s were playing the mainstage on the Vans Warped Tour and opening for hardcore punk band Bad Religion on their national tour. This paper examines the band’s departure to A&M Records in 1998, their increased visibility within the secular punk scene, and the concerns this raised among evangelical leaders and parents in order to trace the ways the boundaries of evangelical subcultures are policed through bookstores, the Christian music industry, and educational materials.

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