Representations

Representation and Religion is this weeks debate.

When looking at the Canadian comedy Little Mosque on the Prairie, Canas (2008) looks at the impact of stereotyping and the consequence of stigmas steeped in Orientalist notions. Canas explains the ideology of orientalism to be "the exoticization and colonization of the Other by means of discourse and representation" (2008, 196).

As Hall (2000) explains discourse and representation involve language and most importantly, the manipulation of that language. Language and representations can be positive or negative but always powerful. Language, as Hall suggests, is not contained within a vacuum (2000). Words, symbols and expressions within certain contexts take on certain meanings, communicate particular messages and leave lasting attitudes. When these discourses communicate certain messages or opinions on religions and cultures, the lasting attitudes that remain can be detrimental to society and the interaction between 'us' and 'them'.

Canas explains "Orientalist discourses portray Muslims as inferior,premodern, and violent,unlike the West, which emerges as superior, modern, and enlightened". If we are to look at orientalism in such a way then it is clear we are surrounded by its infiltration of mainstream Australian media coverage. The media can affect and shape views on how we see a Muslim, what face we give to Islam. When considering this issue one doesn't have to look far. Only last year in 2012 there was a media frenzy of what was framed as the Muslim riots; an usurpation of dangerous anti-Western pro-Muslim protesting!

In fact what was initially organised and delivered by the majority was a peaceful protest. But this is where representation kicks in.

Although the protest began peacefully the violent acts of a few were flashed across front pages of newspapers and headlines in news bulletins. That face of Islam I said the media has the power to recreate? Well regardless of the peaceful protesters and the Muslims who looked on outraged and sickened by the violence, that face became more consistent with the one we see above: an angry, dangerous Muslim youth. The overwhelming media coverage of the placards such as the one above infiltrated our mainstream media for days and weeks. Whether this sign was visible among a sea of other protesters becomes irrelevant. The photograph is taken and the image is circulated and now the whole country is reminded of a Muslim youth who thinks he has the religious rite to go around beheading film makers and loose-lipped comedians.

I give you the power of an image. The power, as Hall explains of "representation".

References:
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

Hall S. 2000. Racist Ideologies and the Media. In P Marris and S Thornham, Eds., Media Studies: A Reader. 2nd Edn., New York, New York University Press. Ch. 22, 271-282. (RL)

Image: Wikipedia Commons 20 September 2012, 17:36:37

Now we know. 

Gerorge Monbiot (2012) wrote concerning the environmental crisis that there is also a second environmental crisis: "the removal of children from the natural world". The crisis he explains is that we are at a crucial time where we need, need, to do something drastic concerning saving the natural environment, however at this crucial point in time the children of today are the very ones who are the most out of touch with nature and all its beauty saying "the young people we might have expected to lead the defense of nature have less and less to do with it" (2012). Not only is this a very sad thought, it's also a huge problem because the issues and concerns for the natural world, especially the ocean, will have drastic consequences in the near future, however they need to be acted upon now. Sylvia Earle stresses this need for immediate action to save the future of the ocean because as she explains, we've already taken so much, taken and not replenished (2009). Earle describes her underwater diving experiences as similar to astronauts in space, both expeditions involve the need for humans to change and adapt their behavior; their "life support system" (2009). Earle spoke of these "life support systems" from the perspective that we cannot continue to live as though we don't need the ocean or don't need the earth. As Earle explained "no blue. no green" meaning that the ocean is the very heart of the natural world, the world we are a part of, not exclusive from. It's the inter-connectedness that we need to focus on, the whales and the coral may not be able to protest parliaments and take action. The reefs and rivers cannot sign petitions or vote accordingly, but whales, fish and krill don't leak chemicals into the ocean. They don't spill chemicals down drains or drill for oil. This behavior Earle describes as interfering  "undermining food chains" (2009) that are naturally in place to sustain us. What we need to remember is that we need the ocean. We need to take the steps for our very own life source. We're not doing the whales or the fish 'favors' by saving them: we need them, as Earle says "health for the ocean means health for us" (2009).

As Earle puts so eloquently what is earth without water! Well indeed it is no earth at all! In fact it's Mars! And we can't live on Mars. We can't live in happiness, peace and beauty on Mars. So this is it. There's no other option, the raw reality is that the ocean is not an endless bounty of sushimi and california rolls, there are limits and we are pushing them. We've got to save the "blue heart of the planet" (2009).

These photos are my own. About a month ago I climbed the Q1 tower on the Gold Coast. It was an amazing experience. When I took these photos I was blown away by the contrast between the beauty of the ocean and the shoreline and the array of skyrises and man made sculpture. The contrast is truly amazing and while I am a proud member of the Gold Coast community, we need to think about this contrast from more than one dimension. We can be proud of the buildings and the architecture and the endless posssiblities for the future, but like Earle explains, with technology has come knowledge. With knowledge needs to come caring (2009). We've used technology to erect these high rise buildings and laugh at daily memes on our smart phones. It's time to use the same technology to give back to the ocean.



References:
Monbiot G. 2012. If children lose contact with nature they won't fight for it. The Guardian, Nov 19,http://www.guardian.co.uk/commentisfree/2012/nov/19/children-lose-contact-with-nature

Sylvia Earle: How to protect the oceans (TED Prize winner!)

Duration: (18:17)
User: tedtalksdirector - Added: 20/02/09

YouTube URL: http://www.youtube.com/watch?v=43DuLcBFxoY

Nature and faith

the beauty and the beach

In my reflection this is where I find myself. At the beach. The beautiful beach which I am lucky enough to say is my home. I often come down to the beach to relax, meditate and enjoy it's beauty! Today I thought about the beach and me, our relationship. It really got me thinking about how nature is a life source. It refreshes us, cleanses us, makes us calm or makes us happy. Nature is powerful, it can be destructive and it can be uncontrollable however it's enormity and its purity is something that we forget all to often. I think it's the very enormity and the inability to tame nature that can teach us a lot about spiritual and religious adherence  What people believe, the God they worship or the hope and faith that fills their hearts to do amazing things cannot be explained, it cannot be tamed and it cannot be controlled. Of course it's sad to think that people try to control it, monitor it, judge it every day. However belief and faith can't be fully understood by those for whom the ideas are senseless. We need to remember that we don't need to make sense of other people's beliefs, we might never see sense. We simply have to accept. Nature, like faith, is not finite. It will grow and survive. But there are limits. We need to foster acceptance and tolerance just as we need to foster and care for the ocean, the trees, the earth. We don't own the earth. We don't own what people believe or why they believe it, we own our ability to make sure it grows and grows and grows for the future, for happiness and for the simple truth that life is more beautiful with growing trees and hope filled hearts. 

Fishing at dusk- 

The most beautiful family enjoying the beach-

paradise-

Spirit and Sound

Meaning in Music 

My Pre-Blues Breaky! (The first and last photo I captured I'm sorry!)

When looking at the concepts of music, meaning, sound and spirituality there is, in my opinion no clear definition or summary. When researcher, author and hardcore-enthusiast Brian Peterson (2009) set out to research and pay tribute to the hardcore music scene of the 90s his passion and love of music and community were apparent foregrounding factors as he writes: "hardcore was more captivating and passionate than anything else I had heard. The sound seemed to express a feeling of frustration that I felt about my own surroundings and our culture" (2009: 2). For Peterson hardcrore is about sticking it to the establishment and blazing one's own trail, it was a place where: "there was no waiting around for others to tell you what mattered...you could define the debate yourself" (2). Peterson's research lead to the publishing of Burning Fight: The Nineties Hardcore Revolution in Ethics, Politics, Spirit and Sound (2009), a collection of research, interviews and perspectives from the contributors to the hardcore scene. 

When taking a look at the interaction between music and meaning it would be an oversight not to consider the way spirituality infiltrated the hardcore scene. We have come to associate spiritual and religious messages or undertones in popular music with bands such as Mumford & Sons, The Lumineers, The Killers, Coldplay etc. The folky or pop music with the humanist or universal perspective. Regardless of what genre of music we are focusing on, as Peterson (2009) suggests any music-based subculture, not just hardcore, is "more than just a sound...it's a community, a feeling, a way of life" (6). When I visited the Byron Bay Blues Fest over Easter the sub-culture of the blues, roots and folk was definately greater than the sound. While the music was incredible it is the meaning in the lyrics, the sense of community and the shared experience that stays with you. The political messages against Coal Seam Gas by musician and North Coast local Xavier Rudd was one example of such "community" (Peterson 2009 6). Artists such as Xavier Rudd, The Lumineers and Mavis Staple all drew big crowds. What was interesting that while there was a spiritual presence in all three shows, they differed in message and meaning. Mavis Staple's gig was overtly religious due to her southern Baptist sound and gospel testimonies, The Lumineers were notably spiritual but without any directly religious messages and Xavier Rudd incorporated Indigenous sounds and ritual on stage along with environmental and political protests. All three are quite different and yet all three tents were filled with adoring fans, whistling, chanting, cheering and all!

What was clear from these observations is that music and a sub-culture of music indeed involves a "dialogue" (Peterson 26). As a mode of expression and a creation of art, that dialogue is limitless and as such incorporates religion or spirituality in ways perhaps not forseen. For Peterson one of the essential components of hardcore is the "spirit invested in the music" (109). He writes: "every form of music comes from within, but the passion displayed at a hardcore show can be similiar to what is seen at a religious ritual" (109). On this note I would love to include an image I saw at the Blues Fest however I regret to inform you that in the Easter rush I forget my camera. I'll describe it. The image was a man, waving his arms in the air in pure happiness, singing and dancing in the crowd, and as he turned I saw his t-shirt which read "Music is my Religion". The image reflects so perfectly Peterson's assertion that: "to many hardcore is a religion- it can have its own values and belief systems, classic texts and leaders who speak their minds and sometimes find themsleves wrapped in controversy" (2009: 109).

Below are a collection of quotes found in Burning Fight from members and fans of the hardcore scene revolving around their belief and opinion of spirituality in music. Read through if you like as there are some important and universal messages when contemplating this topic and for reflecting on finding true happiness and spiritual connections and the ways they can be expressed or shared. 

Sean Ingram: "spirituality belongs in life, and if you are in a hardcore band, and it plays into your life, it should play into your music...I still stand by the fact that hardcore is an open forum. You may not like what's in it, but it's still an open forum" (Sean Ingram Burning Fight 2009:132)

Jessica Hopper, Hit it or Quit it Fanzine: "People can do whatever the hell they want. I don't think anything 'belongs' anywhere. I am a religious person, and I came into that on my own in my adult life. It belongs in hardcore as much as it does anywhere else"  (Burning Fight 132)

Gavin Van Vlack, Absolution, Burn: "I would never begrudge someone for their spirituality, but I hate being told you have to believe something or you're going to hell. Was Christ a Christian? He was someone who beleived that there was a right and a wrong way to go about things. Lord Gautama was the same thing. The problem we deal with is someone takes these beliefs and tries to manipulate the situation. If you are doing the right thing and being of service to your fellow man then my hat's off to you. But if you are using the words of a prophet to manipulate other people and make them bend to your will then you are nothing more than a snake oil salesman. It happens with every religion and that's the reason why I think organized religion doesn't work" (Burning Fight 2009: 133)

John Grabelle: "The 20-year-old me would have said fuck religion-it doesn't have any place in hardcore And I did say that when I was that age in Trustkill Fanzine 1, 2, and 3, and I got a lot of shit for it. I'm not going to say that I regret what I said, because I don't. But I was 20 years old. I had some things to get off my chest so I did. I'm 32 now and we have 350 million people in this country alone. How many of them are on Xanax or Prozac and are depressed and suicidal? I honestly feel whatever makes you happy then do it. Life's too short not to be happy and not get what you want out of this life. So if God, Jesus, and Muhammed make you happy then go for it. If Krishna saved your life then great. Over the years my mindset has changed" (Burning Fight 2009: 134)

Kent MccLard: "There is no doubt that spirituality belongs in hardcore. Hardcore is spiritual. I'm an atheist, but I can understand what draws people to the scene and to religion as well. When I started going to shows in the eighties there was this communal energy of these people who were all having fun and were angry and we were defining ourselves by being different. It was almost a religious feeling. The best shows I went to were when there was this sense that everyone in the room had some commonality and it was important. And that's a religious experience" (Burning Fight 2009:135)

References: Peterson, Brian. Burning Fight: The Nineties Hardcore Revolution in Ethics, Politics, Spirit and Sound. United States of America: Revelation Records, 2009. Print 

Online Religion

Soul Surfing

This week I will look at the concept of Online Religion in regards most notably to the lecture slides and information provided by guest lecturer Francesco Gimelli and the case study and reading from Tim Hutchings on Evangelical online movement IaS or I am Second.

Firstly, before I look closer at the case study I am Second and Hutchings commentary, I would like to draw attention to the 'Cyberpunk's Prayer by Bill Scarborough which Francesco showed us today. It is as follows:

"OUR SYSOP,

WHO ART ON-LINE,

HIGH BE THY CLEARANCE LEVEL.

THY SYSTEM UP,

THY PROGRAM EXECUTED

OFF-LINE AS IT IS ON-LINE.

GIVE US THIS LOGON OUR DATABASE,

AND ALLOW OUR RANTS,

AS WE ALLOW THOSE WHO FLAME

AGAINST US.

AND DO NOT ACCESS US TO GARBAGE,

BUT DELIVER US FROM OUTAGE.

FOR THINE IS THE SYSTEM AND THE

SOFTWARE"

“The Cyberpunk’s Prayer” by Bill Scarborough (not copyrighted), cited in Højsgaard & Warburg (2005).

I love this 'prayer' for it's creativity and clever word puns. However on looking closely at online religion yesterday in class it became apparent that for many this prayer could be closer to reality than many might first assume. The questions were raised in class: Is online religion as moving as something experienced in 'real life' such as visiting a church service or going on a nature walk? What flocks to my mind when considering religion is the concept of community and connection and immediately I think of the sensory elements: laughing, crying, talking, hearing, singing, feeling, touching, jumping, dancing...and so what I might struggle with in regards to online religion is the idea that without the physical connections where is the community? Where is the fulfilment? Where is the sacred? But while it may not be there for me, certainly doesn't mean its not there for many. In class ideas were raised to suggest that community and connection is equally as valid and apparent online and for some the loss of the physical connection makes the emotional or mental connection all the more stronger. The notion of judgement was put forward in class discussion. For many, not seeing the other person they are talking to, or not being seen in return (at least not initially) may not be a loss at all. It may be a gain. It may be what is sacred to them. And it that's the case then there is proof enough for me that online religion is alive and real.

According to Hutchings (2012) I am Second (IaS) is an Evangelical Christian movement that uses short films involving adherents who are both unknown to the wider public and of celebrity status. In these films the adherents share their stories and experiences as a method of conversion or testimony for other adherents or for anyone in the wider community while also being an act of devotion and commitment to God and Jesus Christ (Hutchings). As Hutchings suggests the use of the "conversion narrative" is not new to these Evangelical movements but rather used throughout the decades and often used to empower the powerless (75). Famous novels such as Daniel Defoe's Robinson Crusoe emerged in the seventeenth century alongside "purist stories" (Hutchings) as the male hero and protagonist found strength and purpose through finding Jesus and by consequence salvation. So what is not surprising then is the development of the conversion narrative with the tools of the internet. The narrative and the message is the same, the deliverance just updated to the 21st Century! No longer in print these narratives are "constructed, circulated and received online" (Hutchings).

I wanted to draw attention to this change from print to short films on the internet as I beleive it captures the way online religion can be quite powerful and effective. Unlike a church's or religious school's website that might just provide information on hierarchy or times for church services, IaS is going one step further to use the internet and media to provide followers and cyber-surfers with a religious experience. IaS wants Christians to "use the videos as evangelism tools and to watch them as devotional practice" (Hutchings 76). The '22 Day Challenge' which is a "course for Christian individuals designed to inspire life challenges" (76) involves the participant receiving an email that outlines a set of tasks (76). The recipient then watches the film, forwards the film to someone who has 'come to their mind', undertake a 'task of the day' and then undertake prayer for those who need direction (Hutchings 76). And to think I questioned where any possible connection and community could be formed online!

Image from http://www.e3partners.org/iamsecond 

 References: 

Hutchings, Tim. I Am Second: Evangelicals and digital storytelling [online]. Australian Journal of Communication, Vol. 39, No. 1, June 2012: 71-86. Availability:<http://search.informit.com.au.ezproxy.library.uq.edu.au/documentSummary;dn=775177112022985;res=IELHSS> ISSN: 0811-6202. [cited 18 Apr 13].

Gimelli, F 2013, Religion Online Online Religion, lecture slides in Writing and Spirituality at University of Queensland, 17 April 2013

Reflection: Popular Culture and Religion

I would just like to touch on something that I find interesting. It is something I treasure deeply and it's something we all encounter every day. I am talking about food. Working at a bakery I have had some interesting responses to the highly anticipated hot cross buns. While most people are thrilled by the new chocolate or mocha additions there have been comments from some people that give me the impression many find themselves unsettled and upset with the evolution of these buns. Baking hot cross buns so early before Easter is the biggest issue many customers have. It makes you stop and reflect upon elements of religion and spirituality that have been "marketed" or "sold". To many, it may simply be a fruity, delicious bun upon which a good lather of butter is enjoyed! But to those who consider the hot cross bun to have religious meaning and tradition, it is yet another example of religion as a commodity, a market to be tapped into. While there are adherants who will seek out the hot cross buns come Good Friday, many are literally consuming a once heavily religious tradition. How do I feel about this fact? Well more importantly there are clearly some customers who are upset by the process. To them, the hot cross bun is more than just a filling for your 3pm sugar cravings. It carries a message. It has a meaning.

This photo is my own. I took it in a church in Rome, Italy when I was backpacking there with my best friend over a year ago.

Week 2: Popular religion and popular media
Post by Caitlin Lidbetter
Discussing Birgit Meyer (2012) and the relationship between media and religion

The search for God is powered by Google

Meyer's assertion is that forms of media are "intrinsic to religion" (162) and that ultimately media and religion can, and do, work together in complimentary and co-dependent harmony. I found this idea very interesting when considering the role media, particularly social media, has in the changing technological landscape we find ourselves inhabiting as constant consumers of media. We are always texting, typing, blogging, posting aren’t we? In that case how many of us are consuming religion through forms of social media? How many of us are consuming forms of religious or spiritual content through media without realising it?

Meyer (2012) looked at the interaction between religion and media in the rise of Pentecostalism in Ghana (162) where there was a distinct "intersection of Christianity, media and entertainment" (163). Pentecostal religions with charismatic leaders and interactive rock concerts have adopted forms of media and social media to create a transcendental experience for adherents. What I find most interesting after reading Meyer (2012) is the notion that "the adoption of new media does not happen in a vacuum, but is bound up with broader social and cultural processes" (164). For years we've seen these passionate and eccentric concerts and church services broadcast on television networks however in 2013 we are seeing multiple religions take hold of social media and forms of mass media in new ways. In my opinion the tools of the 21st century; smart phones, laptops and tablets, are becoming more readily available and accessible to the masses. The individual is empowered by the smart phone, the individual has a voice with the internet. It is what individuals do with this voice and empowerment that is important.