Week 12: Asian Stereotypes in Hollywood

In Chin’s, Sayonara Stereotypes: The Depiction of Chinese/Japanese Americans in Hollywood Cinema, she examines the stereotypical representations of Asians in Hollywood cinema. Asian females typically play demure and submissive characters or the dangerous dragon lady, whereas the Asian males are type casted into villains, gangsters, ninjas, martial art masters or as the “wimpy business man” (Chin, 2003). Furthermore, the different “Asian” ethnicities and culture are classified into one type of ethnicity and culture and portrayed as this stereotype. The representation of Asians in cinema affects one’s representation of Asians in one’s everyday life and interaction with Asians. Therefore, Asian individuals need to break the stereotype and be cast in different roles.

Source: Chin T. 2003. Sayonara Stereotypes: The Depiction of Chinese/Japanese Americans in Hollywood Cinema. Synergies. 2, 1, 1-6. (RL). 

Image source: http://pixabay.com/en/outline-man-silhouette-recreation-25770/

Week 12: East and West

Recently, I read parts of George Chryssides book, The Advent of Sun Myung Moon, which explores the new religious movement of the Unification Church. Founded in South Korea in 1954 by Sun Myung Moon, the book provides insight into religious beliefs and practices of the church and attempts to represent the church in an unbiased manner and without judgment. Although the Unification Church’s beliefs are based upon the Bible, traditional Korean elements have been infiltrated into this modern religion. In the Unification Church, the creation of the ideal family is produced through the Blessing ceremony in which members become loyal subjects and is married into Sun Myung Moon’s family (Chryssides, 1991). This is similar to Confucianism, as at the centre is the family due to the belief that in order to reform society good family relationships were essential. Shamanistic characteristics are demonstrated in the indemnity ceremony in which the husband and wife beach other ceremoniously to force Satan out (Chryssides, 1991). This is derived from the shaman wedding ceremony ritual in which the bride and groom beat each other to expel evil spirits (Chryssides, 1991). The Unification Church has created a religion that fits within the expectations of the Western world and adheres to some Christian values but still maintains the traditions of the east.

Source: Chryssides, George D. 1991. The Advent of Sun Myung Moon. London: Macmillan.

Image source: http://pixabay.com/en/old-sign-icon-simple-map-south-32477/

Week 11: Media Representation of First Nations People

In Canada, the portrayal and representation of the First Nations people in the media is predominantly negative and focused upon the social problems of alcoholism, illiteracy and lack of education. Although these are important issues to be addressed, it should not be the only depiction of First Nations. There is a general disregard for the First Nations people especially as the media continuously puts them as the villain against the government. For example, in the protest against the Enbridge Northern Gateway Pipeline Project which would run through First Nations land and have potential environmental effects (Audette, 2012). Furthermore, the representation of the First Nations people is show from the perspective of the non-indigenous due to media companies being predominately controlled by white people. This caused the emergence of the first Aboriginal television network channel in Canada called Aboriginal Peoples Television Network (APTN). The purpose of the network is to promote First nations people and let them have a voice and representation in the media sphere. However, the network does not receive much exposure beyond the Aboriginal communities and indigenous people needed to expand into the mainstream media in order to have themselves represented positively. In January 2012, Arctic Air, a Canadian television series that revolves around a family-owned airline company in Yellowknife, has a predominantly First Nations and Inuit cast and allows for the representation of First Nations people to be shown in a positive way. Also, the lead actor Adam Beach raises awareness about the issues of the First Nations people and serves as a positive role model for the First Nations.

Source:

Audette, Trish. 2012. First Nations members bring B.C. pipeline protest to the steps of Alberta legislature [online]. Vancouver Sun.

http://www.vancouversun.com/news/First+Nations+members+bring+pipeline+protest+steps+Alberta+legislature/6554248/story.html

Aboriginal Peoples Television Network (APTN): http://www.aptn.ca/

Image source: http://www.thestar.com/news/canada/politics/article/1120842--tim-harper-chiefs-seeking-help-must-instead-sell-trust

Week 11: Same-sex marriage

Obama’s announcement of support for same-sex marriage, during the debates of Amendment One in North Carolina, which bans any which bans any domestic legal union such as civil unions and domestic partnerships and same-sex marriage in the state constitution, caused outrage from some religious groups. The Vatican urged American Bishops, “not to back down in the face of powerful political and cultural currents seeking to alter the legal definition of marriage” (Drouin-Keith, 2012). Other Christian denominations in South America, and parts of Asia denounced Obama’s announcement due to marriage being for the purpose of procreation. Currently, same-sex marriage is only legal throughout the entire nation in eight countries: Netherlands, Belgium, Spain, Canada, South Africa, Norway, Sweden and Portugal. For many gay-rights activists same-sex marriage is not even on the agenda, instead the activists are attempting to not have their governments condemn homosexuals. For example, in China sodomy was illegal until 1997 and homosexuality was considered a mental illness until 2001 and now the Chinese government simply acts like homosexuality is nonexistent (Drouin-Keith). In my opinion, the government should not have the right to interfere with one’s personal relationships, as former Prime Minister of Canada Pierre Trudeau once said, “there’s no place for the state in the bedrooms of the nation.” Also, religion at least in secular countries should not be able to dictate the legal rights of a country.  This lack of equality for homosexuals is equivalent to the struggles of the past with interfaith or interracial marriages. It is my hope and belief that in forty years (or less) that at least in western societies we will look upon the condemnation and the lack of equality for homosexuals as a thing of the past. 

Source:  Source:

Drouin-Keith, Leon. “Gay Marriage a Distant Dream for Most.” The Gazette [Montreal] 11 May 2012. http://www.montrealgazette.com/life/marriage+distant+dream+most/6604175/story.html

Image source:

 http://blog.brandyourself.com/online-reputation/online-reputation-horror-success-stories/social-media-success-taking-a-stand/

Week 10: Sport, Religion and Professionalization

The definition of religion is difficult to define as many people have different perspectives and idea of what religion is, what constitutes a religion and what should or can be considered a religion. My definition of religion is a shared set of beliefs, values and ideas to a higher power. As a result, sport encompasses this definition, both in the engagement of professionalized sports, and the actual participation in sports. Sports allow for one to share a sense of community with other individuals who share the same beliefs, values and ideas. In addition, in sports there is an altruism component of giving back to the community and sports is used as a platform to raise awareness about other issues.

However, for professional sport players I think one’s sport becomes less spiritual and religious as one may forget about the love of the sport and lose the essence of why one loved it. Instead, the sport becomes about money, fame and celebrity of participating in the sport and becomes redundant due to being ones occupation. For example, in the NBA (National Basketball Association), NHL (National Hockey League) and NFL (National Football League), there was a season of lockouts because of a dispute about the division of revenue amongst the players and owners. As a result, the love and connection to the sport was lost and it became about the business aspect of the sport instead of the emotional.

Image source: http://pixabay.com/en/black-icon-outline-star-drawing-34248/

Week 10: Paddle Boarding

I did not grow up with a traditional, conventional institutionalized religious constant in my life. My religious background consisted of sporadic church visits as a child and the celebration of the commercialization of Christmas and Easter complete with Santa Claus, presents, the Easter bunny and chocolate. As a result I constantly seek to find different spiritual and religious experiences that are not based in institutionalized religion. Over the long Labour Day weekend, I went to the beach resort town of Mooloolaba and tried for the first time paddle boarding, a truly religious experience for me.

On a cloudless blue sky, my two friends and I embarked with strong strokes along the Mooloolaba River on our paddle boards. The river was peaceful with only the quiet ripples of the water to be heard. All of my problems and negative thoughts and feelings slipped away as my mind, body and spirit aligned into perfect harmony. The experience of paddle boarding made me reflect upon my life and connect to nature, sport and an indescribable higher power of peace. 

Image source: http://www.southfloridaadventures.com/archives/features/stand-up-paddleboarding-the-miracle-workout/

Week 9:The Portrayal of Religion in the Media: A Theoretical and Reflective Piece

My examination of religion in the media is demonstrated through the comparison of my viewpoints on Australian, Canadian and American media. I have drawn on these three types of media as I have spent four months in Australia, I am Canadian and I am a consumer of American media due to the close proximity to Canada and the influence American news and politics has on Canada. American media, particularly in regards to politics revolves around religion and underlies political debates (Hoover, 2012). For example, the debates and policies on same-sex marriage and abortion are founded upon religious views. The controversy surrounding Obama's birth certificate and having a middle name that defers him to being a Muslim. As a result, in the minds of some Americans this constitutes him as a "terrorist" due to the hostility against Muslims in the some western societies. The backlash against Muslims, Islam and Middle Eastern people since 9/11 has infiltrated into political debates which has resulted in civil religion, a religion being identified with politics and as a result interferes with the prophetic mission of a religion (Hoover, 2012). The coverage of events like 9/11 have played a significant role in the civil religious practices as it highlights that civil religion is not about the worship of the American nation but part of national self-understanding (Hoover, 2012).

            Although, Canada is a country founded on Christian values and principles, Canadian political policies are not mixed with religious viewpoints and perspectives in the media. In Canada, the protection of multiculturalism is extremely important therefore the coverage of religion in regards to protests, problems and attacks within society on religious groups is met with sensitivity. My knowledge and exposure to Australian media is significantly less in comparison to American and Canadian media. But, in the four months that I have been here, I have come to the conclusion that Australia and Canada are similar in the coverage of media and in the exclusion of religion in politics.

Sources: Hoover S. 2012. Religion, Media, and 9/11. In Lynch G. and J. Mitchell with A. Strhan. Eds., Religion, Media and Culture: A Reader. 75-88. London and New York: Routledge.

Image source: http://pixabay.com/en/newspaper-print-post-news-press-33946/

Week 8: Surrounded by nature

I greedily gulp in the salty ocean air and relish in the lull of the waves crashing against the side of the boat. The large white cruiser with Cairns Dive Center scribbled across the back is my blissful home for the next four days as I escape the noisy chaos of the city for a scuba-diving adventure. Having grown up in a small town, I immediately feel at ease with the quiet and my mind, body and spirit are rid of the pressures of everyday life.  I gear up each day for a series of four dives and each time plunge into the deliciously warm water. Each day is a different adventure and learning experience. I learn about the plethora of fish that waft around us divers, curiously nibbling at our fins and wet suits, the slow and steady sea turtle that loves to have its shell starched and the stingray that is to be respected due to its vicious sting. Between the dives, the boat produces only a quiet hum, while storm clouds pass through periodically each time bringing the threat of rain. However, always at the breaking point of a downpour a few rays of sunshine stream through the clouds and the water is illuminated as a stunning turquoise blue.

Photo credit: Katherine McCusker 

Week 8: Little Mosque on the Prairie: Challenging Representations of Religion in the Media

The representation of Muslims and Islam by the media, especially following the events of 9/11 has consisted of negative stereotypes. Middle Eastern or Muslim male characters n television shows and movies are depicted as the terrorist or fanatic, while the women Muslim characters are illustrated as exotic or submissive and oppressed by men (Canas, 2008). The television show, Little Mosque on the Prairie uses comedy to combat these stereotypes. The show is set in Saskatchewan, a predominantly white and Christian Canadian province. The program shows the ridiculous nature of the stereotypes but in an entertaining way and dispels preconceived notions about Muslims. For example, one of the characters Rayyan is a doctor and a Muslim feminist, which dismisses the myth of Muslim women being oppressed and uneducated (Canas, 2008).

This television show is important as it allows for a dialogue to be opened about the stereotypes that affect Muslims in Western societies. Also, in a racially white dominated television world, Little Mosque on the Prairie allows for Muslims to see themselves represented in mainstream media in a positive way. We need to have more television shows that have the ability to educate people on different cultures, race and religions in a positive way and to demonstrate to the audience the affects and absurdity of the stereotypes.

Source: Cañas S. 2008. The Little Mosque On the Prairie: Examining (Multi) Cultural Spaces of Nation and Religion. Cultural Dynamics, 20, 195-211. (RL). Also via: http://www.nabilechchaibi.com/resources/Canas.pdf

Image source: http://pixabay.com/en/mosque-islam-arabic-building-42991/

Week 7: Religion and Internet: A Theoretical and Reflective Piece

Religion has been brought online with prayer chapels, discussion boards, cypertemples and even dating services directed towards a particular faith (Campbell, 2010). Religion on the internet can provide users with information about various religions and can allow for one to share their beliefs with other believers. Religion on the internet in some cases can be used to substitute attending religious services in a place of worship. As one’s home can be deemed a sacred space, perhaps with an area that is used for the sole purpose of worship or by engaging on religious websites that offer prayers or online services. This can be problematic as I believe face to face intervention between individuals in a place of worship is more personable and allows one to establish a deeper connection with people within the same faith. However, religion on the internet can be advantageous as religious discussion boards allow for one to express their beliefs without judgment or scrutiny due to online anonymity. Religion on the internet also allows for one to connect with around the world, an opportunity that would necessarily be possible in a traditional worship service. But as Campbell points out, “the choices made by religious internet users are often strongly informed by the religious communities they belong to” (2010). Therefore, users are moving away from their religious communities but are engaging with their religion in a different way. Also, for some users it remains a balance between traditional institutional worship and worship online, with worship on the internet reinforcing ones religious identity with their institutional religion. In the end, I think religion is about community and regardless if that community is online or in a conventional place of worship it can be considered sacred as long as ones spiritual needs are being fulfilled.

Source: Campbell, H. 2010. Religious Communities and the Internet. Ch 1: In When Religion Meets New Media. London & New York: Routledge. EBook. 

Image source: http://pixabay.com/en/internet-flat-theme-connection-27672/

Week 6: Fast or Slow Religion?

Through the debate of whether popular culture dilutes or reduces religion, and whether fast religion which encompasses contemporary services and quick consumption of religion is better compared to slow religion of traditional contemplative communal religion. I embrace both the fast and slow religions as mutually have important aspects and have overlapping features. In both fast and slow religions one is constantly seeking and attempting to find fulfilment within the content that is given. Furthermore, in fast and slow religions both have the opportunity to not be understood. For example, in the traditional religions one can be part of the religion and take in the beliefs but have blind faith and simply believe without questioning. This can be applied in fast religion as an individual is looking for instant gratification instead of inquiring about what they are being taught. Furthermore, fast and slow religions are both relevant in the modern world. The fast religion encompasses a contemporary approach that makes use of social media and the issues we are presently dealing with. Slow religion is not outdated as the ethical basis of the religion still applies today. For example, the Ten Commandments are a set of ethics that are important today, ‘thou shall not kill,’ is not an outdated concept. In addition, traditional religions have included modern ways of accessing the traditional content, with services being televised and the Bible study chat groups being available online. In closing, religion, even the traditional form, shifts to fulfil the needs of the present world and one needs to constantly challenge and evoke discussion about their religion to help with the understanding of ones respective religion. 

Image source:

http://pixabay.com/en/road-path-mountains-hills-nature-15275/

Week 6: Religion as a Commodity

At pilgrimage sites and religiously sacred places there is an opportunity to purchase souvenirs and mementos to remember ones experience of the sacred site. For example, at the Vatican, Cathedral of Notre Dame, the Wailing Wall and the Duomo in Milan, one can purchase nativity sets, ceramics, statues, books, art and the list continues.  As a result, religion becomes marketed and can be viewed as a commodity and an entity to be bought and sold. In her article, “Understanding Glastonbury as a site of Consumption,” Bowman examines the case of the pilgrimage site of Glastonbury which is known as the place where Christianity began, where Jesus himself came and where some Christians believe the second coming of Jesus will occur (Bowman, 2012). Some religious individuals believe that the purchase of the religious items takes something that is sacred and pure and turns it into a profane material good. On the other hand, some view the purchase of these goods as “reminders and tangible channels of connection with the sacred experience” or as helping with the upkeep of the pilgrimage or the place of worship, similar to giving a donation (Bowman, 2012). However, with donations nothing tangible is given in return and ones experience to the sacred sites should be about the feelings and memories acquired during the time spent there instead of a tangible object purchased there. However, McDonnell tells one to understand the consumption of religion as, “people create and maintain spiritual ideals through the exchange of goods and the construction of spaces” (as cited in Bowman, 2012). When one purchases the religious objects it is not simply about buying something but is a sacred and holy act with a spiritual connection. While reading this article, I began to see that the material consumption of religion does not necessarily reduce the spirituality or sacredness of it. However, I have to wonder about how certain pilgrimage sites such as the Vatican allow all faiths but sites such as Mecca only allow Muslims; is this for the purpose of attempting to keep it more sacred and to reject the commercialization that may occur, such as becoming a tourist destination instead of a sacred site?

Source: Bowman M. 2012. Understanding Glastonbury as a Site of Consumption. In Lynch G. and J. Mitchell with A. Strhan. Eds., Religion, Media and Culture: A Reader. 11-22. London and New York: Routledge.

Image source: http://pixabay.com/en/button-money-financial-41706/

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: 
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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.

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