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.