Learning in 'my time'

For my last assessment I’ve been researching alot on the effect of media on society (among other things). This has relationship has stimulated much thought. This knowledge has had an impact on my ‘pleasure time’. As I watched a movie I was stunned by the profound effect it had on me. I didn’t expect this purely leisure based activity to cement what I have learnt. As I write and process this assignment I can’t help thinking of this movie. It was clearly made a few years ago; I couldn’t help enjoying the simple split screen and the general filming techniques that (perhaps because of current trends) I haven’t seen in ages. It really reinforced the content. I could see why the producers had used this. My appreciation for this film increased as I watched. I loved the slow pace. I loved the split screen. I loved the character comparison and the brief periods of image montages. Perhaps because many of the techniques in this have been revamped they now look and feel different in the recent films I have seen. The power of how techniques are coupled has become clear to me.

In essence, the nature of film and the very techniques used have changed so dramatically. I felt I was watching with fresh eyes. The film captured me much more profoundly than any recent film I have seen. I can understand how film production affects attention. I can clearly see how much it can have an effect on the viewer- I mean I’m still thinking about it now!

Religious Experience. Is it possible to represent?

I've just been away with my church for the weekend. It was wonderful spending time with the people and with God. It was amazing spending time with him and having him speak clearly to me. The wisdom of those around me was noteworthy, the insights of God, shared through them served to confirm what God was doing and saying to me both internally and externally.

I assume that for many of you, this does not translate personally. My point is: I think it is very difficult to translate an intense religious experience. It is not difficult to explain what happens internally or externally or how they are linked. However to represent this and the intrinsically linked dynamics would be incredibly difficult. I definitely believe that the media is limited in their ability to represent something. Ultimately I will never know what it feels like to bungy jump unless I do it, irregarless of how many documentaries I watch on it.

What experience would you love to have people to have?

What experience would you love to have people to have?

Watch this. A cultural portrayal of Religion

It is brilliant that the media has the ability to influence society. The showcasing and publication of challenging ideas is illustrated as a wonderful resource by Canas (2008) in her exploration of the Canadian television comedy ‘Little Mosque on the Prairie.’ This show promotes cultural diversity and tolerance. Cana’s (2008) article clearly represents and portrays the positive power of the media whilst recognising historical negative representations of Muslims. Clear and concise examples provide deep and rich understandings of the issues facing Muslims in Canada and the representations of people groups. These examples are stark, they assume that ideas are absorbed by viewers, and portray historical representations of Muslims as ultimately negative. Ultimately they succeed in displaying the media’s role in portraying and influencing culture. It is clear that the media is viewed by Canas (2008) as a powerful and influential vehicle that has a place and role in the representation of religion.

 According to Canas (2008, p195-196) the historical representation of Muslims has been distorted. Her outline of this assertion is clear. Orientalism is used to support the notion that historical representation of Muslims portrays them as “inferior, premodern, and violent” (Canas, 2008, p196). In particular the women are noted as “exotic and voluptuous belly dancers” (Canas, 2008, p195). According to Canas (2008, p196) the oriental portrayal of Muslims has been “greatly reinforced and spread by the media” since 9/11. This idea, is clearly valid and supported by several theorists who have studied media representations of Muslims (Canas, 2008, p195). Whether these portrayals are clearly Muslim is not discussed by Canas (2008). The difference between the portrayal of middle Eastern culture and Muslim identities is worthy of mention, as the two appear irrevocably linked by Canas. The absorption of these portrayals is either misrepresented and/or unabsorbed. The orientalist representation of the inferior and/or belly-dancing Muslim is not necessarily translated to viewers. Especially to those who can see a distinction between culture and religion. In reflection, Canas brief investigation of the portrayal of Muslims should be extended, as viewers do often distinguish between religion and culture.

 What do you think? Have you absorbed the idea of the ‘inferior’ or ‘belly dancing’ Muslim? Has there been a distinction between culture and religion in these representations?

Canas S. (2008) ‘The Little Mosque on the Prairie: Examining (Multi) Cultural Spaces of Nation and Religion’ in Cultural Dynamics 20 (195) Accessed online at sagepub.com on 1/May/2012

A response to Sylvie

Do you imagine that mainline religions will lose adherents unless they become socially relevant?

I think there is a marked difference between: reaching people to inflorm them about ones beliefs and; losing your beliefs in becoming socially relevant. There is a dichotomy here. The reason I suggest this is because sometimes beliefs are modified to reach people to discribe their beliefs. An fictional example: if the Armish bogged about their beliefs it would be self-distructive as they would be refutting their own beliefs in order to inform others about them. This would surely lead to social irrelevance.

Simply put, if attempts to become socially relevant undermine beliefs, it will not increase adherents.

Just my own thoughts. I most certainly wouldn't respond to a religion if it, in it's promotion, undermines itself

The Avengers. The portrayal of Religious Views?

..I couldn't watch the Avengers without thinking about this course. I spent the whole time thinking about what this portrayal means, what it tells us about society. Really, i just wanted to watch a blockbuster, but i couldn't stop analysing it. If you do not wish to have the same experience please stop reading now.

It was Thor, a demi-god, who origninally caused me to begin to think about the portrayal of religion in this film. I'm still skeptical about whether we can 'pull' religious ideas out of fiction. But stay with me and please respond. I want to know how you feel about this concept.

*caution; events of events of the film are explained below*
..There is one scene in which Thor and Iron man are fighting. Trees split, greenfolage is brutally flung as the argoant, self-heroized Iron man clashes with Thor. It says something about where we place technology. Not only does it save iron-mans life. It also enables him to become a hero who brings about peace and enables him to substancially challenge a demi-god.

Is this true about how we feel about technology? Is this how we feel about demi-gods and God or gods themselves? Can we really become strong enough, through our own inventions, to proport a sufficent challenge to these powers? Are there any other films that depict this? And do you agree that this representation reveals something about how society feels about the gods or god?

Whedon, J. (Director). 'The Avengers' (2012). Marvel

MIRACLE

...Did any of you read the courier mail on Sunday April the 15th? I was so utterly shocked to see an article about the miraculous on the front page of a newspaper! In all honesty I haven't seen a great deal of publicity about the religious, especially when it covers belief in an interactive and caring God. It was refreshing to read this article, to see something so different, yet incredibly local, covered in the paper.

I've seen documentaries before about the healing power of God (1), but never come across it in the secular media before. I thought this was so fascinating, especially as religious phenomena is often kept out of the spot-light. The dynamics of reporting are perhaps more open I previously conceived.

(1) films such as Wilson, D. 'Furious Love' (2010). Wonderlust Productions


CourierMail

A response and reflection on Bowman

Bowman's article does not incite me to rage or shock me. It simply provides an understanding of how the economy and consumption work in regards to religion. She suggests that this is a process that has the potential to challenge "existing organizational and commercial theories and practices" (Bowman, 2012, p21). This assertion is preempted by and linked to a quote by Redden that "much New Age commerce is value-driven" (Bowman, 2012, p20), purposeful and marketed to varying degrees (Bowman, 2012, p19).

The differing degree to which marketing is a force and marker of religious activity is noted by Bowman (2012, p13-19). This dynamic between religion and consumption is marked by:
-specialist services, that are often clustered around a religious or spiritual site
-functional services, such as food and beverage
-the sacralization of commercial transactions
-purchases becoming channels of experience when taken home

These religious, yet commercial, activities are cyclic, and culture influencing (Bowman, 2012, p13). It is clear that Bowman is attempting to link commercial and religious activities. She notes the effect, outcomes and dynamics of these two areas in a succinct and clear manner that does not undermine or diminish the power of the commercial or the power and influence of the religious and spiritual.

In reflection these commercial and religio-spiritual dynamics appear to be a positive and productive phenomena. However, like any dynamic, these two arenas can sometimes be interwoven to such a degree that the issuing reason for this dynamic is lost. The outcomes clearly are negative. I suggest this because the corruption of business and motivation clearly have a negative impact on belief and practice. How does business and belief make sure they continue to work in harmony? How does a religious business person make sure they do not loose belief in attempts to gain financially? And are the corruption of these two dynamics noticeable to the buyer and to provider?

There really is a vast array of issues that would surround the religious and business person.. but perhaps these dynamics would be of great benefit to their business.


Bowman, M. (2012) 'Understanding Glastonbury as a site of consumption' in Religion Media and Culture: a reader. Lynch, G. and Mitchell, J. (eds). Routledge. Oxon

The hour of the religious

I know this may be a bizarre idea, but I want to know if the early morning is spiritual for you?

I've been unable to sleep and I feel as if God has been pulling on my heart, removing some insecurities and speaking fresh truth into me. I'm still thinking about Easter and what it means to me. Christ's sacrifice really did change the tables. Deserve and earn have new meanings now. Which is strange as we tend to spend our uni degrees, careers and lives seeking to obtain them as that is how we can be graded and/or promoted. They are societal markers of worth.

The application of this in an extendable example:

I don't want to walk down the aisle feeling I deserve him. I want to walk down the aisle knowing he is a gift.

What I turned my computer on for is this: I want to know if there are certain hours which are more spiritual for you or when you feel more prompted, can hear better or simply 'think-deeper'? 

Reading this, you could assume that the wee hours of the morning are this for me... Really I think the power of God just hits me in times of significance, as that is when he needs to speak a huge degree of truth into me. The 'dead hours of the evening or early hours of the morning' often provide this time for me, a time to process, reflect and think. A time of connection with God.

Slow Fast lets take it apart

In our discussion of slow (traditional) and fast (new) religions several issues became clear. Are they incompatible, divided? Do they have different dynamics to seeking? When does a new religion become an old or traditional religion?

Emily's reflection was stimulating. Indeed, fast and slow religions are not necessarily divided or incompatible. Indeed, there appears to be dynamics of fast religion in the slow and vice versa. The at-your-home accessibility of the fast religion does not negate the necessity of teaching, tradition and time of the old. Watching a youtube clip of a yoga teaching online can and often does retain the symbols and methodologies of the slow even though it is able to be consumed quickly..

There  may be an overlap between the fast and slow but there is also stark difference. Take for example the notion of seeking. Is it different depending on the type of religion? Our debate alluded to there being a divide here. Conversion to slow religions takes time, there are often processes that are marked by ceremonies that make the seeking process considered. This notion when paralleled with fast religion, displays fast religion as able to be sought across rather than into. Seeking for fast religions may not be as considered as the slow. Perhaps seeking within a religion should  be spoken about as deepening understanding where, seeking for inter and intra-religious seeking.

Religion is simply not that easily divided. As Billy noted, even the slow religions of today were once fast, new and challenging. These categories perhaps do not do justice to the diversity within religion.

Reflection: The media, how I relax

..I'm watching TV. I'm trying to relax but the pressure of uni has meant I'm trying to do some uni work too. What it really means is i'm not doing neither efficiently. Luckily, it has stimulated my thoughts. I've been thinking about how this relaxing dynamic effects religious experience.

Would access to religious services via the television encourage passivity? And possibly inhibit learning? I know that, in general, my television watching is usually passive and I generally not memorable.

I really do wonder how it effects experience and learning.

Review on Partridge article

Partridge’s article is interesting. Largely, I agreed with the quotes and ideas of DeNora (as presented by Partridge) and the general topics raised in the article. I do agree that music: is important and integrated into society (p182); has a role in personal and social identities (p182); is capable of informing values and shaping beliefs (p185); can make and carry social and cultural associations (p186) and; encourages certain emotional states, values and attitudes. Before reading this article these assertions were known to me. I’m now happy to say that this knowledge is backed by a scholar.

I did exercise caution when I can to the statement about the effect of instruments in transmitting religious or spiritual content. It asserted that, through music, instruments can bring spiritual content into an affected space (p185). I agree that music is capable of informing values and shaping beliefs (p185) however I am not sure this is applicable to the sound of an instrument unless this instrument has known associations with spiritual/religious content or experience. I am not sure that content can transmit without our knowledge. If this can and does occur Adorna's concerns (outlined on p 184) are valid.

What do you think of the notion that spiritual and religious content can be transmitted without prior social association or experience/without your knowledge?

Partridge C. 2012. ‘Popular Music, Affective Space and Meaning’. In Lynch G. and J. Mitchell with A. StrhanEds., Religion, Media and Culture: A Reader. 182-193. London and New York: Routledge.

The Power of the Book. A reflection.

'The Book of Eli' (2010), written by Gary Whitta and directed by The Huges Brothers delighted me. This apocalyptic film, and it's portrayal of sacred texts impressed me. The religious themes of this film remained undisclosed to me until the end of the film. An array of images and concepts come to me as I think about this film; tension, blood, relationships, cultural dynamics, hardship, and  persistence. The religious themes are only made more powerful by there largely hidden existence in the first half of the film. It is only when Eli and his companion make it to safety that it becomes clear that the book they have been guarding is the bible. The book now lost from Eli's possession, is recited from his memory. In the ending scenes a scribe records every word that he says. Once complete, it is printed before it is shelved. The scribe clearly has a regard for this book. He touches it gently as he places it on a shelf in the library, slotted in between the spines of other religious texts.

This film portrays such religious texts with such a powerful sensitivity. Many of the images remain embedded in my heart. A reminder of how important these books are. A reminder of how we are to treat each other. The mode of representation is irrelevance to me, what is important is that we take great care of each other, especially surrounding issues that can, and are, matters of great personal significance

The Gothic-culture dynamic

Review: McGuire, A. and, Buchbinder, D. (2010) ‘The Forensic Gothic: Knowledge, the Supernatural, and the Psychic Detective.’ In Canadian Review of American Studies 40,(3 ), p289-307. McGuire and Buchbinder (2010, p290) provide an interesting angle on the why shows like Medium and Supernatural are in current circulation. For McGuire and Buchbinder the meaning and content of these shows are grounded culturally (p.292). There shared narrative structure and cultural concerns suggest these shows are doing similar cultural work (p.296). This exchange is enhanced by the nature and structure of the Gothic that enables societal concerns to be addressed (p. 292). The very nature of the Gothic enables natural themes to be addressed through the supernatural. For example, the Gothic separates the boundaries between the real and unreal blurred (p291) and allows structures of feeling to be addressed due to the foreign nature of the subject matter (p293). This enables, as argued by Gordon (on page, 292), for social dynamics to be confronted and analysed as they appear removed. Even character profiles and the relationships within these shows tread a line between the challenging and the stable which allows for cultural concerns to be addressed (p.304). The general model of the Gothic is aware of the anxieties around boundaries. This effects what subject matter and social dynamics are addressed. Both Medium and Supernatural create a space in which cultural concerns can be addressed, partly, due to the genre of these two shows. For McGuire and Buchbinder (2010, p295) Medium, addresses concerns over the moral structure of the nation where, Supernatural addresses concerns over the States vulnerability to terrorist attacks and the decay of the familial. Both of these shows are “[s]eeking the source of moral and physical threat to the States” (p295). In conclusion there is a dynamic within culture that can and is addressed through the Gothic. All references are from the above article.

Hjarvard's Perspective. The Mediatization of Religion

Hjarvard’s perspective. The Mediatization of Religion. A theory. Hjarvard explores the Mediatization of religion in his 2008 article ‘The mediatisation of religion. A theory of the media as agents of religious change’ in Northern Lights 6. He uses a great degree of theoretical support as well as historical examples of the influence of the media on religion. The dynamics he explores are of interest. It is simple to read and follows a clear format. Despite this, he lacks is a clearly articulated prescription of the future of this relationship, but also fails to clearly specify the positives and negatives of this relationship and it’s effect on one another. Although he recognises the influence of instructional religion on folk lore, he appears to not sufficiently explore the influence of religion on the media. Despite not drawing a sound theoretical conclusion he sufficiently and coherently explores the effect of the media on religion. For Hjarvard, the media is an agent of religious change that is now a primary source of religious ideas (2008, p9). It has even taken over many of the social functions of institutional religion being able to provide: community; moral and spiritual guidance (2008, p9); ritual and habit (as evidenced by the changing of markers of time/ the evening news has replaced the chiming of church bells) (2008, p19) and; worship (for example fan culture) (2008, p19). These arguments are significant yet Hjarvard’s argument ceases to make a clear conclusion in regards to what degree the media has an effect on religion. For example the Danish study that is used suggests that 40 percent of people do not engage with media on this functional level. From this suggestion several questions arise: If the role of religion had been removed from the primary position as a source of religious ideas (as suggested on p9) why has religion persisted to attempt to perform this function? And why do people continue to attend such religious institutions? To what degree has 60 percent of people engaged with religion through the media? And does the media have a subconscious effect on perceptions of religion? For a theory, there does not appear to be a great deal of predictive assertions as to the future of the relationship between religion and the media. Hjarvard’s understanding and articulation of the relationship between the media and religion is insightful, yet clear predictive conclusions fail to be drawn. He has used succinct arguments and appropriate theories to support this article. In particular, his use of Meyrowits ideas on the aspects of religion are of great benefit to his argument, they clarify the mode of the medias influence on religion. However the extent to which this influence exists could be further developed. Hjarvard, S. (2008) ‘The mediatisation of religion. A theory of the media as agents of religious change’ in Northern Lights 6. Accesses online on the 14/3/2012

I'm sitting with my classmates. The crisp green grass below me bends under my weight. The polka-dot dress of the girl next to me blurs into the grass as I focus on what I paper on which I write.

It's bizarre how often university drains me of life. Sadly, it's only upon occasion that I become inspired about the theoretical, as it seems to sit, unused. I much more enjoy the practical. I want to see what grows out of all that I know.

It feels I have been on ground zero for too long. I want to begin to move and create in my own sphere. But I'm happy to wait until the time is near. Until then;

Sitting in the moments, this is what I enjoy. 

I like being earthed, grounded, sitting on the floor. Too often natural beauty is lost on and from us. Yet, there is a beautiful array of birds pottering around me; the hideous ibis, the small red-masked bird  and it's adolescent chick. There harmony is pleasant to watch, even as the class is split by a sneaky and incredibly bold lizard comes to near. 

Yet here I am, sitting safely at home and I catch myself longing to be on my own. Sadly, it is at home that the constant buzz of a constantly accessible, waiting and rearing cyber space takes up too much space. It becomes clear to me that nature and isolation seem to be independent. I clearly need to be able to switch off more. To leave the to-do's and to simply be.

                 Green Hills

I like this image, it takes my mind away, far into the distance, onto a peaceful path.

Image accessed on sxc.hu. on the 14/3/2012 'Green Hills' by Alfi007 

http://www.sxc.hu/browse.phtml?f=search&txt=paper+and+grass&w=1&x=0&y=0 

The wellbeing of the religious. A response

TThe effect of religion on health is an interesting area of study. It appears that different studies have struggled with the dynamics of belief and lifestyle, as the two are often intertwined and as noted by Sylvie, Grace Davie in 1990, differentiated between believers and belongers. What then is the dynamic between health and religiousity? What are the positive effects? And how do we measure these effectively?

Dynamically health and religiousity interact on many levels. In 1997 Koenig divided this dynamic along direct and indirect lines. Later, in 1998 Matthew, McCullough and Larson divided these along three lines being; prevention, coping and recovery. This division has perhaps helped in noting and measuring these effects.

The positive effects of religiousity on health are evident in protective factors, social dynamics and, types of behaviours (Rosner, 2001). These benefits manifest themselves across a range of areas including lower rates of physical and social problems (see Sherman, 2001). Some of these benefits include; perceived health, improved functioning and medical compliance along with, lower rates of anxiety and diseases such as coronary disease (Sherman, 2001, p25). The difficulty with listing these positive effects is that different studies are not all conducted in the same manner. The exclusion of lifestyle factors is unable to be made across the board.

The difficulty with measuring religiousity and health is often due to the inseparability of lifestyle and belief. Where is the boundary drawn between what Koenig (1997) labels indirect and direct effects? One particular study that crossed this boundary effectively measured people who had the same lifestyle habits but differing beliefs. This study (found in Matthews, McCullough and, Larson, 1998), found that among smokers those with religious commitments have lower rates of abnormal diastolic pressure. The effect of religion is therefore beyond that and inclusive of indirect factors.

Religiousity clearly has an influence on health. Despite complexity in studying religiousity and health studies have been able to list effects, influencers and dynamics. These can then be separated into specific areas of influence which enables the specific effect and surrounding dynamics to be comprehended.

Koenig, H. (1997) Is Religion Good for Your Health? The Effects of Religion on Physical and Mental Health. The Haworth Pastoral Press. New York.

Matthews, D., et al. (1998) ‘Religious commitment and health status: a review of the research and the implications for family medicine’ in Arch Intern Med 7. American Medical Association. Accessed online archintermed.com on the 15^th of May 2011

Rosner, F. (2001) ‘Religion and Medicine’ in Arch Intern Med 161. American Medical Association. Accessed online archintermed.com on the 15^th of May 2011

Sherman, A. (2001) ‘Research on Faith and Health: New Approaches to Old Questions’ in faith and health. Plante, T. and Sherman, A.  (eds.) The Guilford Press. New York.

My testimony, the way I think

My testimony, being what God has done in my life, is inseparable from who I am. I gave my testimony the other evening at a bible study. One of my friends commented that the way I spoke about it was so very true to me. I see my journey with God as fluid. I explained it as such, casting circles around significant moments in my life.

What I spoke:

A few words. A few images. This life I lead, has been spoken to me. My Lord and God, he speaks clearly to me. Guiding, sanctifying and, setting me free.

There is great promise in my life. Great freedom and great clarity.