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/