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Articles

Issue Analysis: Casinos and Predatory Gambling

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March 20, 2014

What is “predatory gambling?”

Predatory gambling is the practice of using gambling to prey on human weakness for profit. For-profit gambling, or commercial gambling, is illegal unless granted special legal exemption by the government.[1] Casino gambling, the most common form of predatory gambling, differs from other problematic forms, such as social gambling, because it leads to higher rates of addiction, promotes organized crime, leads to higher rates of gambling losses, and promotes vices which are sanctioned and protected by the state.

What are casinos?

A casino is a facility which houses and accommodates certain types of gambling activities. The industry that deals in casinos is called the gaming industry. Most games played in casinos have mathematically determined odds that ensure the casino always has an overall advantage over the players. In the United States, there are 462 casinos, which take the form of commercial casinos and tribal casinos.

Where are casinos located?

Throughout most of the twentieth-century, legal casino gambling in the U.S. existed in only two locations: Nevada and Atlantic City, New Jersey. Beginning in the 1990s, casinos spread across the nation at an accelerating pace. Today, 23 states have commercial casinos, a category which includes land-based, riverboat, dockside, and racetrack casinos. Many other states have casinos on Native American tribal lands. In the Northeast and Mid-Atlantic States, nearly every adult now lives within a short drive of a casino.

Why is casino gambling more predatory than other forms of gambling?

Casino gambling has become increasingly more predatory because of the popularity of slot machines. Unlike the old Vegas-style resorts, the new regional casinos depend decisively on attracting gamblers who live in the region, who return frequently, and who play modern slot machines. In 1978, outside of Nevada, there were virtually no legal slot machines in the United States. By 2010, there were about 947,000. In 2013, the percentage of casinos' total gambling revenue deriving from slot machines is estimated at 62 to 80 percent, with racinos (racetrack casinos) getting 90 percent of their take from slots.

Modern slot machines are programmed for fast, continuous, and repeat betting. Players insert plastic, not coins; they tap buttons or touch a screen rather than pull levers; they place bets in denominations ranging from a penny to a hundred dollars on multiple lines that spin across a screen with each rapid tap of the button. The laws of pure chance or probability no longer dictate wins and losses on slot machines. Modern slots are hooked up to a central server that collects player information, preferences, and speed of play and has the capacity to program each machine to each player's style. The trend in slot design is to provide a slow and smooth “ride,” with small wins that are less than the amount bet, but nonetheless encourage repeat bets and prolonged “time on machine.”

Overall, problem gamblers account for 40 to 60 percent of slot machine revenues, according to studies conducted over the past decade or so. A large-scale study in 2004 also found that people who live within 10 miles of a casino have twice the rate of pathological and problem gambling as those who do not.

What groups are most affected by predatory casino gambling?

Casino gambling was once a largely upper-class activity. Today, low-income workers, retirees, minorities, and the disabled include disproportionately large shares of regional casino patrons.

According to a study from the University at Buffalo Research Institute on Addictions, the poorer the neighborhood, the higher the risk for problem gambling. In areas with the highest “neighborhood disadvantage” – determined by census factors such as the percentage of people who were unemployed, received public assistance, and/or live in poverty – more than 11 percent were problem gamblers, compared to just 5 percent in neighborhoods ranking in the top fifth of economic advantage.[2]

Casinos are also targeting older Americans. One third of the U.S. population visited a casino in 2012 and more than half were fifty years or older. Casinos often prey on older customers by catering to their special needs, providing wheelchairs, scooters, adult diapers, and other amenities for customers with mobility and health problems.  This manufactured “kindness” is especially appealing to people who are lonely and isolated from the larger community.

 According to researcher Amy Ziettlow, gambling addiction experts and researchers have found that the very situations seniors encounter as they age, such as loneliness, the death of a spouse, loss of mobility, and loss of employment, make escaping into the “machine zone” of the slots an attractive form of relief. Like any type of addictive behavior, it can be “a way for many people to anesthetize their pain.” Scholars claim that “the new face of problem gambling in America is a senior woman who has lost a spouse or become alienated from her children, but has embraced slot machines and quite rapidly develops an addiction.”[3]

How does casino gambling affect communities?

Gambling has a detrimental impact not only individuals but also on families and communities. A study of members of Gamblers Anonymous found that upwards of 26 percent have gambling-related divorces or separations. And a study that looked at the spread of casino gambling in 300 Metropolitan Statistical Areas found that the presence of a casino reduces voluntarism, civic participation, family stability, and other forms of social capital within 15 miles of a community where it is located.

One of the most unfortunate consequences from casinos is that along with them tends to come a rise in crime. Of all the crimes associated with communities around casinos, one of the most prevalent is the sex trafficking of minors.[4]

What can be done to stop the spread of predatory casino gambling?

Casino gambling is a form of predatory business that is allowed to operate by state governments. States typically legalize casino gambling by changing state constitutions. They create regional monopolies for the casinos, provide minimal oversight and regulation, and rescue casinos from bankruptcy. In short, without the legal, administrative, regulatory, and promotional advantages provided by state governments, casinos would not be spreading into mainstream American life as they are today and would likely still exist only on the fringes of the society.

To stop the spread of predatory gambling, Christians can:

 

[1] “What is ‘Predatory Gambling’”, Stop Predatory Gambling Foundation. Retrieved from http://stoppredatorygambling.org/facts-research/what-is-predatory-gambling/

[2] “People in poor neighborhoods are twice as likely to have gambling problems,” ScienceBlog. Retrieved from http://scienceblog.com/69226/people-in-poor-neighborhoods-are-twice-as-likely-to-have-gambling-problems/#OWlBCffl1ZGI0CKP.99

[3] “Seniors in Casino Land: Tough Luck for Older Americans,” Amy Ziettlow. http://americanvalues.org/catalog/pdfs/seniors-in-casino-land.pdf

[4] “Regions With Casinos See Increase Sex Trafficking Among Minor,” Stop Predatory Gambling Foundation. Retrieved from http://stoppredatorygambling.org/facts-research/spg-research-center/

Joe Carter

Joe Carter is the author of The Life and Faith Field Guide for Parents, the editor of the NIV Lifehacks Bible, and the co-author of How to Argue Like Jesus: Learning Persuasion from History’s Greatest Communicator. He also serves as an executive pastor at the McLean Bible Church Arlington location in Arlington, Virginia. Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24