Week 5: Life and Death

The hot sun came down on the dusty road as the stench of dead animal filled my nostrils.

And dismay filled my heart

Then we walked to the sea through the forest and over the rocks and I saw penguins.

Life again lived.

Image source:

http://pixabay.com/en/animal-animals-bird-birds-group-19460/ 

Week 5: Music and Religion

Music communicates feelings, thoughts and evokes emotion and plays an important role in ones spirituality. Everyone responds feels and thinks about songs in different ways. For some people music or a song is a spiritual experience that allows them to connect to others or a transcendent being. The role of music in religious institutions is essential and is used as way to connect and communicate with God and express ones thoughts. This is demonstrated through the importance of music in religious rituals, for example in Christianity during the Baptism and Communion music is played. Also, in some churches music is part of the everyday congregation with songs in, for example the Bible such as the Psalms and Songs of Solomon.

In regards to popular music some people believe it should be considered in the profane and is not part of the religious or spiritual experience of faith. But as Partridge argues, “popular music should be taken seriously because it is clear that it is used in everyday life to manage feeling and thought” (Partridge, 2012). Popular music can be considered a religious experience as one interpret songs differently to have religious or spiritual meaning as some songs have religious connotations due to the musicians religious experiences or background.

Also, there is a genre of music of Christian rock in which the songs revolve around the musician’s Christian faith and beliefs. The musicians communicate their thoughts and feeling through music for the purpose of communicating their message and spreading the word of God. Some argue that Christian rock is not as effective as a sermon administrated by the minister at a church. I disagree as the communication of one’s faith is just as effective as a sermon because one is engaged with the music and is not only taking in the lyrics but the musicians’, the audiences and their own individual feelings and emotions.  

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

Image source: http://pixabay.com/en/red-sign-black-disco-music-green-24074/

Week 4: Critical Review: Reflections on the Uncritical Appropriation of Cinematic Christ Figures: Holy-Other or Wholly-Accurate

A Christ figure makes reference to or is a representation between the character and the Biblical Jesus. Christ-like figures in popular culture include Aslan in Narnia as he is killed for the sins of another and comes back to life. In the Green Mile a man with the initials J.C. is arrested for a crime he did not commit, in the Matrix, Neo is called “the one” and saves people, he also rises from the dead.  However, in Dr. Deacy’s article he disputes these popular culture Christ-like figures. He begins with a critique against Karl Kozlovic’s article, “The Structural Characteristics of the Cinematic Christ-Figure.” Deacy disagrees with the majority of Kozlovic’s points throughout his paper, however he agrees with Kozlovic on the point that people see Christ-like figures where none actually exist. Furthermore, Deacy argues for more caution to be generated against the tendency to see Christ-like figures. In addition, for Kozlovic in order for a character in a film to de supposed or deemed a Christ-like figure it must meet the twenty-five characteristics or requirements Kozlovic outlines in his paper. Some of the characteristics include the Christ-like figure having blue eyes, whether someone directly or indirectly refers to the Christ-like figure by saying, "Oh God" or "Jesus Christ" and the characters ability to preform miracles and a sacrifice for the benefit of undesirable individuals (Deacy, 2006). However, these characteristics are arbitrary and impossible for the films mentioned in Kozlovic’s paper to meet.

There is a decline in religion in the traditional sense in some western countries, however, popular culture and films still present a religious education. However, if the theology presented in the film does not have meaning, then it is not beneficial to religious education.  Furthermore, Deacy argues that one needs to stop continuously searching for the connections between Christ-like figures and films because they do not necessarily exist because one can find Christ-like figures in a majority of films. For example, action movies could be considered to have Christ-like figures due to the plethora of blood exhibited throughout action films. Therefore, it is important to not just base a Christ-like figure from characteristics of the character, but to include the context.  Robert Pope argues in Deacy`s article that popular culture and films do not offer religion in the same way as the traditional sense, because it does not answer the questions of meaning, purpose, forgiveness, salvation and sin. I disagree with Pope because one can learn about these questions in church but everyone can interpret the minister differently. Also, someone who engages in a film can find meaning or purpose within that film that answers their questions because it is open to interpretation.

                In addition, the twenty-five characteristics outlined by Kozlovic are ineffective because Jesus can be interpreted in many different ways. For example the portrayal of Jesus in the Gospels is different than Jesus in the New Testament. Also, the filmmaker has an interpretation and the audience interprets the film as well, and their interpretation is dependent upon their background, education, values and beliefs. Moreover, the audience can interpret a character in the film as a Christ-like figure or as a Christian motif but this is not necessarily what the filmmaker was implying. Therefore, Deacy argues instead of proclaiming a Christ-like figure exists in the film or the insistence that filmmaker had a Christian agenda but how the interpretation of the film affects one's understanding of the film. Furthermore, as Robert Johnston suggests in Deacy’s article, films should stimulate dialogue about religion and theological themes and the interpretation of the film.

                Finally, Deacy argues Christianity can profit from the interpretation of the texts, including films as different viewpoints can be expressed which opens a dialogue about the stories in Christianity. 

Resources: 

Deacy C. 2006. “Reflections on the Uncritical Appropriation of Cinematic Christ-like Figures: Holy-Other or Wholly Inadequate?” Journal of Religion and Popular Culture, 13, Summer. http://www.usask.ca/relst/jrpc/art13-reflectcinematicchrist.html. 

Kozlovic, K. ”The Structural Characteristics of the Cinematic Christ-figure.” Journal of Religion and Popular Culture, 8, Fall. 

http://www.usask.ca/relst/jrpc/art8-cinematicchrist.html . 

Image sources: 

http://pixabay.com/en/catholic-christ-christianity-church-2897/ 

Week 4: The Spirit of Nature

The water ripples across the small lake.

The sun beats down on the grassy knoll.

A slight breeze ruffles my hair.

The grass tickles my feet.

The lizard stakes its territory.

The birds chirp noisily.

The spirit of Mother Nature speaks to me.

I am at peace.

This must be heaven. 

Image source: http://pixabay.com/en/lizard-reptile-reptiles-18852/

Week 3: The Unknown

The fear of death stems from the fear of the unknown, as no one actually knows what happens when we die. One`s religious beliefs can help with this fear, as religions put forth different beliefs of what happens when we die. The fascination or importance of wanting to know what happens is from the uncertainty of one`s life and the comfort one feels in knowing “life” extends beyond death. Furthermore, it gives comfort to those who have lost loved ones, as one wants to think their loved ones are in a better place where they are no longer suffering and not simply in a coffin in the ground. J.K. Rowling’s Harry Potter series deals predominantly with the theme of death and the obsession it can render. The series do not talk explicitly about what happens after life but the desire for immorality is central to the books. For example, Lord Voldemort seeks immorality by attempting to steal the philosopher’s stone that allows the possessor to live forever. In addition, Lord Voldemort separates his soul into seven Horcruxes therefore if one dies than one can be brought back to life. The phenomena of death is marked by traditions within society and religious institutions, the unknown and therefore a fear of death and the desire to seek comfort in one's belief of what happens after death.

Resources:

Rowling, J.K. “Harry Potter and the Philosopher’s Stone.”  London: Bloomsbury, 1997.

Simpson, A. “Face to Face with J.K. Rowling: Casting a Spell over Young Minds.” The Herald. SMG Newspapers Ltd, 07 Dec. 1998. http://www.accio-quote.org/articles/1998/1298-herald-simpson.html

Image sources: 

http://pixabay.com/en/cemetery-graves-dead-death-crosses-15098/ 

Week 3: Mediatization of Religion

In Hjarvard’s article, “The mediatization of religion: A theory of the media as agents of religious change,” he argues that the media has produced representations of our religious thoughts, for example, the media has given us images and meaning to the supernatural and as a result the supernatural world has become mundane (2008). Furthermore, not only fiction but non-fiction in the form of documentaries and reality television such as Ghost Hunters, Celebrity Paranormal Project and Scariest Places on Earth, are part of the supernatural phenomena that have caused familiarity with the supernatural (Hjarvard, 2008). The mediatization of religion “change[s] the very ideas and authority of religious institutions and alter the ways in which people interact with each other when dealing with religious issues (Hjarvard, 2008). Although media has changed the role of religious institutions, society is not necessarily headed towards secularization, as the religious themes in media have resulted in a re-sacralization that one does have to participate in institutionalized religion to have the same experiences. But there are issues associated with the mediatization of religion, as the media determines how one receives information on religious issues and represents religion in a certain way. This is problematic due to the biases media corporations have and the agenda they are attempting to promote. Also with audiences the consumption of media is passive because many do not question the content that is projected by the mainstream media.

Source: Hjarvard S. 2008. The Mediatization of Religion: A Theory of the Media as Agents of Religious Change. Northern Lights. 6,1. (RL)

Image source: http://pixabay.com/en/computer-monitor-lcd-screen-40304/

Week 2: Community Religious Sensations

In Meyer’s article, Religious sensations: Media, aesthetics and the study of contemporary religion, the philosopher and psychologist William James defines religion as “the feelings, acts and experiences of individual men in their solitude” (Meyers, 2012). However, religion is about community and the connection not only with God but ones religious community and faith. As a result, many people gravitate towards Pentecostal churches as the church services involve powerful and sensational sermons that allow the believers to feel the presence of God, as born again believers are able and entitled to embody the Holy Spirit (Meyers, 2012). The Pentecostal services are typically broadcasted and projected to a mass audience. However, the public broadcasts are not considered as simply television or profane but viewed as being sacred to the Pentecostal church. The broadcast of church services strengthens the idea of religion being a community as it engages more people to participate to feel the presence of God in a group setting.

Source:

Meyer, B. 2012. Religious Sensations: Media, Aesthetics, and the Study of Contemporary Religion. In Lynch G. and J. Mitchell with A. Strhan. Eds.,Religion, Media and Culture: A Reader. 159-170. London and New York: Routledge

Image source: http://www.augsburg-church.org/

Week 2: “Spreading the message of God through Media”

Recently I stumbled upon the documentary, “The Most Hated Family in America,” a documentary about the Westboro Baptist Church, a religious group based out of Topeka, Kansas and comprised predominantly of  family members of the leader of the church, Fred Phelps. The Westboro Baptist Church protests outside of funerals of those in the military and homosexuals. Furthermore, this group protests against Jewish institutions, Catholicism and virtually every religion, pop star, Presidents and the list continues. But the most confusing was their condemnation of the media—from the entertainment to news media, which is depicted along with Biblical passages supporting their condemnation of media through their website godhatesmedia.com. However, through the use of media the Westboro Baptist Church spreads their message and it uses the media as an outlet to become noticed. 

Resources: 

God Hates The Media. Westboro Baptist Church. http://godhatesthemedia.com/. 

Theroux, L. "America's Most Hated Family." BBC News. BBC, 30 Mar. 2007. http://news.bbc.co.uk/2/hi/uk_news/magazine/6507971.stm.

Watch  "The Most Hated Family in America " on YouTube: http://www.youtube.com/watch?v=bOrz5k0jWdU 

Image Source: 

http://pixabay.com/en/bible-book-christian-christianity-2898/ 

Week 1: Religious Issues in the Eyes of the Media

Religious issues are covered by the media however a bias from the media results in the distortion of the issues. In order to capture an audience, media companies sell sex, scandal or crime in order to keep the audience captivated. Therefore, the religious issues covered are sensationalised and a religious group is targeted for the purpose of ratings. In addition, in the 20th century people are largely influenced by the media and the individuals who communicate are directed to give the audience a certain message in accordance with the values held by the advertisers. For example, FOX News in the United States is a right-wing Republican broadcasting station that adopts a conservative Christian ideal in the coverage. Therefore due to its political and religious views after the events of 9/11, the news channel has projected an Islamaphobic viewpoint in the coverage of religious issues. Consequently, due to this negative image of Islam in the media Muslims are discriminated against in society.

Resources:

Adorno T and AG Rabinbach. 1975. The Culture Industry Reconsidered. New German Critique. 6, Autumn, 12-19. http://www.orgnets.cn/wp-content/uploads/2009/02/21-adorno-culture-industry .pdf.

Lincoln, K. "New Report Shows Conservative Islamophobia, Double Standard For American Muslims." Business Insider. Business Insider, Inc. http://articles.businessinsider.com/2011-09-13/politics/30148482_1_american-values-and-way-muslim-women-muslim-men.

Image sources: 
http://pixabay.com/en/abstract-beautiful-beauty-green-19363/

Week 1: Sacred and the Profane

In McDannell’s article, “Scrambling the sacred and the profane” (2012), Durkheim puts the sacred and the profane as opposite, and views a church as sacred space but one’s ordinary life to be profane. In Christianity one is supposed to live one's life as a Christian therefore how can the sacred and profane be considered separate? As McDannell writes, “the Puritan model preferred Christianity separated from home life, sexuality, economic exchange and fashion” (137). But Christianity usually enters home life, for example, when grace is said at dinner or prayers before bedtime. As McDannell points out the secular and religious have merged together in terms of economics, politics and business. Religion has arguably become a business and money is made through the broadcasting of church services on television to souvenirs sold at religious sites. Individuals have access to sacred spaces from the comfort of their own homes through the services being broadcasted. Therefore, the sacredness of a church service does not have to take place in a deemed sacred space. As religion is used as a tool for politics and serves as the foundation for arguing for or against a policy. For example, in the Presidential elections in the United States various politicians use religion as a source for not legalizing same-sex marriage and attempting to make abortion illegal. As a result, religion is infiltrated into the theoretical secular society of politics, business and everyday interactions through the use of the media.

 References:
 McDannell, C. 2012. "Scrambling the Sacred and the Profane." In Lynch G. and J. Mitchell with A Strhan. Eds. Religion, Media and Culture: A Reader. 135-146. London & New York: Routledge.

Image source:
http://pixabay.com/en/bible-book-holy-sacred-writing-9849/