by Chloe Y
On Saturday morning I took a walk through a bush reserve near my home. I take this walk 3 or 4 times a week. There are 2 benches half way up the walk, which runs up the side of a small mountain alongside the river. In order to give myself time to reflect, and just for something different, I sat down on one of those benches for quite some time, absorbing the nature around me.
At first, it seemed a little bit strange, and quite lonely. But after a while I was able to focus in on certain features in the landscape and calmly observe nature. I heard animals calling to each other, maybe calling to their friends, or maybe telling other animals to back off out of their homes. I heard animals scrapping through twigs and fallen branches in the undergrowth, perhaps building themselves a new home.
I saw nature getting along and co-operating. Fallen trees making pathways for birds and animals, ladders to help them find food. I saw new growth revitalising tired old trees and shrubs. I also watched as nature conflicted with itself. Birds scratching at the bush floor, disturbing insects in their private homes. The river dragging impatiently against the debris of logs and branches caught up in its current.
Most importantly, I saw nature living. Surviving. Animals, trees, water - just doing what they needed to to survive. And I think that survivng and getting on with it is something we could learn from nature. Appreciate the simple things, remember why it's all here - for us to enjoy.
That's what I learned on my date with nature.
Monday, 6 May 2013
Review and Interview – Interactions between Media, Spirituality and Giving
Review and Interview – Interactions between Media,
Spirituality and Giving
A Case Study – Operation Smile
By Chloe Y
As the power of spin, the media
and, most strikingly, social media increases, how do not for profit
organisations harness this rising tide? I interviewed Kirby Pearce, Marketing
and PR co-ordinator for Operation Smile in Brisbane about the interaction between
social media and charitable giving, spirituality, religion and giving and how
these relationships play out in cyber space. In the case of Operation Smile,
while social media plays an increasingly crucial role in gaining support and
patronage, the motivation of explicit religious traditions among volunteers and
donors seems irrelevant, and a common spirituality of giving is the driving
force behind patrons. Speaking to Kirby at Operation Smile’s recent fundraising
event at QPAC, a combined initiative with the Queensland Ballet, it was evident
that Operation Smile have a strong mission volunteer, corporate and civilian
donor base. As marketing and PR co-ordinator, Kirby offered valuable insight
into the role social media plays in not for profit organisations and the
interplay between religion, spirituality and giving.
Operation Smile is a not for profit
organisation with chapters worldwide, that serves to offer free surgical and
medical treatment to underprivileged children with facial deformities. Mission
groups of qualified Australian surgeons and nurses travel to developing
countries for a two week period, performing up to 150 surgeries. As Kirby
suggested, the need for these children to have facial deformities treated is
twofold; “there is potentially a lot of health problems that can result from
facial deformity – children can have difficulty breathing and eating.
Culturally and socially, a lot of communities treat facially deformed children
as outcasts and ostracize them”. To perform these missions, Operation Smile not
only relies on skilled surgeons and nurses volunteering, but also on donations
to fund the missions, facilities, medication and equipment. To gather this
support, Operation Smile utilises its online presence.
Globally, social media is playing a
growing role in delivering social information to users. Facebook has more than
half a billion users worldwide (Long, 2012). Social media is successful
as a media and public relations tool because it is a two way interaction
between producer and consumer (Long, 2012). Using social media also
means that social information, that is, information for which meaning is
socially constructed can be delivered to and processed by users at a faster
rate, through a variety of audio visual mediums (Guo, 2012). As Kirby pointed out, social media enables
Operation Smile to reach a much wider audience; “facebook is also quick. It
allows us [Operation Smile] to reach a lot more people in a shorter time than
traditional marketing tools and communication methods”. Kirby also alluded to a
shared motivation for their social media respondents; “social media is useful
tool inasmuch as ‘friends’ tend to have the same interests”. However, the
benefits of social media for Operation Smile are somewhat limited, being that
they do not use it for direct fundraising. A recent Probono Australia survey
showed that this was also the case for approximately 40% of Australian charities with a social media platform.
During the interview, Kirby
suggested that the vast majority of Operation Smile’s social media audience are
active participants in the charity, as donors or volunteers. In assessing the
relationship between participation in charitable organisations and religion, it
can be seen that Operation Smile’s donor base is not fitting with scholarly
theories and statistics on the topic. Arthur Brooks suggests that research
collected in in 2000 during a survey on “civic behaviour” found those who
practiced religion were 25% more likely to give than those who rarely practiced
or had no religion (Brooks, 2003). However, Operation Smile’s
participants “are definitely not outwardly religious. As an organisation we are
not explicitly religiously focussed. Most of our volunteers do so because they
feel it is time to ‘give back’……There is certainly a common sense that helping
the underprivileged is the ‘right’ thing to do” (Kirby Pearce, interviewee,
2013). Scholarly work also suggests that a common spirituality of
humanitarianism and a social justice conscious drive charity work in twenty
first century society.
Hoover and Emerich assert that the
trend for people to make meaning in their lives has led to a convergence of
media and spirituality (Hoover and Emerich, 2010). In addition to this, it is
suggested that new forms of media provide liberation from traditional
institutions and authorities, including religious ones (Hoover and Emerich, 2010). Increasingly, there is a trend
to define spirituality against religion, “the word spirituality has gained new
purchase, becoming reimagined as the distillation of religion, the pure form
left after the removal or religion’s dogma, infrastructure, authority and
ritual(Hoover and Emerich, 2010).” To this end, Clarke
suggests that charitable work fuels spiritual growth and reduces materialism
and self-obsession (Clarke, 2009). This was an idea the
interviewee echoed “Volunteers that go on mission definitely take quite a
journey, and not only in a literal sense. Volunteers are exposed to very
different environments to what they come from, and I think it has a deep impact
on them.” Charity work for volunteers at Operation Smile, and for an increasing
number of people, who define themselves as spiritual as opposed to religious,
is centred on an understanding of social justice.
The spirituality many people
associate themselves with in the twenty first century has a deeper focus on
social justice and environmental activism than religious doctrines (Hoover and Emerich, 2010). This essence of spirituality
is realised and acted upon through the media, and more specifically social
media, whereby people realise a need for social change through information
delivered by social media. As Kirby suggested, “a lot of our volunteers will
comment that they were inspired by the before and after photos we have up on
our website and Facebook. That seems to really affect people, seeing that there
is a change they could be helping to make. That they could really change
someone’s life.” Indeed, Stein and Paras’ theories on secular humanitarian aid
support this idea. It is suggested that while not religious, secular charities
hold humanitarianism and social justice as sanctified, and thus engender their
own spiritual sense (Stein and Paras, 2012). Thus, the relationship
between charity and religious beliefs seems irrelevant, and many people define
themselves spiritually, using this spirituality as the driving force behind
their charitable participation.
Social media plays a crucial role
in delivering information with a social meaning to users. This is particularly
important for not for profit organisations such as Operation Smile, a
non-religiously aligned not for profit organisation, whose volunteers
participate based on a deep rooted sense of helping others less fortunate than
themselves. The motivation for Operation Smile’s volunteers is not religious,
and many have a common spirituality based in social just and humanitarianism.
Bibliography
CLARKE, S. M. 2009. When does Charity Work become Spiritual Practice? [Online].
Available: http://www.articlesbase.com/spirituality-articles/when-does-charity-work-becomes-spiritual-practice-857431.html [Accessed 11 April 2013.
Saturday, 27 April 2013
Religion in Popular Music and Music's Popularity
Religion in Popular Music and Music's Popularity
by Chloe Y
For many people, music plays a crucial role in religious
practice and worship. Traditionally, music’s role in religion is that of hymns,
meditations, chanting praise and expressions of exaltation. In the 21st
century, however, the lines between secular popular music and religion have
been blurred. This is particularly relevant in modern America’s Christian
mainstream. Many popular artists are known and revered for their association
with Christian belief, and, apply their faith not only to their music through
lyrics about social and community issues but in acts of charity as well. However,
the question I seek to answer is if any artist that promotes social justice,
regardless of religious association should be revered in the same way?
 |
| Anberlin Album Cover |
First, to look at Christian associated artists that make
music about social justice issues, and encourage their fan base to serve these
issues. Take for example American rock group Anberlin. The members of Anberlin
are all proudly and openly Christian, and while they do not characterise their
music as exclusively Christian, there are many Christian references in their
lyrics and they participate in many Christian music festivals. They are also
avid supporters of ‘To Write Love on Her Arms’ (TWLOHA), a not for profit
organisation that raises funds and awareness for individuals dealing with
addiction, depression, eating disorders and other difficulties. TWLOHA operates
as part of Fireproof Ministries, a liberal Christian ministry that backs many
charitable efforts under its broader belief in Christian living and sharing the
word of their God. By way of Anberlin’s publicity, TWLOHA have successfully
raised awareness of many of the social issues they aim to assist and reduce
among young people. Through the public awareness of Anberlin’s members as
openly Christian, a connection has been made between Christianity in music and
a social justice conscience. By addressing social issues under the auspices of
the Christian message and Christian living, TWLOHA has helped thousands of
people overcome pain and difficulty in their lives.
There are other American Artists, however, that present
their music and act with a social justice conscience without a direct religious
connotation. Take for example the rapper, Lupe Fiasco. Fiasco’s well thought
and cleverly constructed lyrics point to key social issues in American society
today. From the treatment of minorities historically and in the present, the objectification
of women
 |
| Rapper Lupe Fiasco |
The commitment to social issues and a social justice
conscience is clear when looking at the music and charitable acts of both
artists. Why then, in terms of record sales, attendance and public support, are
Anberlin far more present in the American picture? This is perhaps more of a
cultural issue than a religious one. Both artists successfully draw awareness
to relevant social issues, and share a social justice conscience, but their
religious associations seem to make the difference.
Sources:
http://audioinkradio.com/wp-content/uploads/2012/02/Anberlin-Album-Cover-300x300.jpg
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhs2UGm4N_B5cam5idIngOvjuDOL3ukYyeEVpiUDJFp7iW886W9SKQhN7RvhThQF3i1JqCdytSh8C4xa1sSr9Y-vdDQFLikQKCruXT0gdMeiUokEn2eu3cQAtRvbHail4lwCuFhbEBmQ4CX/s1600/Lupe+Fiasco+3.jpg
Wednesday, 24 April 2013
On Sacred Space......Again - A Reflection
Sacred Space - Will we ever find it?
By Chloe Y
I have already pondered for quite some time in my earlier blog post about sacred space, and my view of sacred space, and where I find it. Or, at least, where I think I find it. Which, according to Durkheim is the wrong place and I'm not in sacred space at all.
Alas, a lecture for another subject at uni this week got me wondering if I had actually found it. Or, more importantly, if one doesn't subscribe to a traditional, specific, pigeon holed, or easily identified religion - can they EVER find sacred space?
I do not consider myself to really be part of any organised religion. I don't go to church, temple, mosque or a solstice. I generally don't talk to other people about my religious beliefs (only because I don't feel the need to, I could if I wanted to I'm sure). So I can walk into a sacred space such as a church, and walk into its sacred sanctuary, but to me it isn't sacred, because I don't recognise the symbols, motifs and preachers as authorities of my religious beliefs. Having been educated in staunch and traditional Christian environments, however, I understand how sacred those places are to believers.
The lecture that got me thinking about this was on Kant. More specifically, Kant's theory on phenomenon and nuemenon. Kant suggests that what we perceive to be reality through our cognitive capabilities and senses is "phenomenon" and that reality in and of itself exists beyond that as "nuemenon", which is inperceiveable to human senses. To bring it into a modern media context; I found this meme -
So; my reflection is this - am I as close as I can get to sacred space on the bus? But is it really sacred space? Is this what Eliades dialectic refers to in manifesting the sacred in the every day? And, does it matter? If i feel the peace, solace, transcendence and esotericism that I would expect of sacred space on the bus, does it matter that its not philosphically true? This, I think, in itself gives a good suggestion of the bones of my personal spirituality.
Picture Sources:
http://cdn.memegenerator.net/instances/250x250/19162899.jpg
Online Religion and Religion Online
Online Religion and Religion Online
by Chloe Y
Religion online (i.e. similar to
Anastasia Karaflogka’s Religion on Cyberspace) allows access to resources
people previously would not have had access to, such as ancient manuscripts and
important scriptural sources, as well as non-canonical texts (in the
Judeo-Christian faith). This is a great opportunity for religious people to
extend their religious understanding, experience and belief beyond what they are
taught at church or at home, by tradition and institution.
However, As Heidi Campbell
suggests, a religious community’s lived experience and scriptural views on
media inform their presence in the online world. As an Example, Campbell points
to ultra-orthodox Jewish views on not recreating the Torah unless in
traditional formats, such as handwritten scrolls. This is a contrast to
Christian Protestantism’s enthusiastic adoption of the printing press as a god
given innovation, and the use of printed material to advertise and proliferate
their religious beliefs. This may point to the fact that Christianity is by far
the most “surfed” religion, according to the graph below.
By accessing these additional
sources of religious inspiration, people are able to interpret them in their
own way, whether this is a positive or negative experience. In essence, religion
online is allowing people to assess religion in a more rounded and expanded way,
and draw their own conclusions from this.
Could religion online also be
seen as a marketing tool for traditional forms of religion? Much like people
like to go online and read reviews of restaurants, products or hotels before
they go there or purchase them themselves – could the same be said for a church
or religious tradition? By going online and seeing a plethora of information
available on whichever religion they may be interested in, people could see
this as an indication of transparency and honesty and make that religious
tradition or church more appealing to them. Similarly through the use of social
media, people could be more inclined to attend churches or religious practices
their friends like, or that have a presence on social media. This is something
Hutchings alludes to in his article, suggesting that much of the success of
online evangelical movements is owed to their convergent use of secular and
religious media. Evangelical sites appeal on their homepages to personal
struggle and common issues of a secular nature, drawing visitors in, and only
later advertise their religious ambitions and affiliations.
On the negative side, does online
religion (and to some extent religion online) detract from the authority,
reliability and reputation of ‘real’ religious institutions. The looseness of
intellectual property, the openness of cyberspace and the potential for anyone
to put anything on the internet could all potentially discredit the “truth” of
religion found on the internet. The e-conversion evangelical movement, however,
relies heavily on the personal testimony of ordinary members of its
organisation in attracting new members. As Hutchings suggests, spiritual
autobiographies of individuals legitimise their conversion and assert their
devotion to Christ, in turn affirming the organisations evangelical
credentials.
Online religion ad religion
online are increasingly a part of the social fibres of the digital 21st
century world. The use of both offline and online media will remain a key
source for attracting new members to religious groups in the future, and the
substance and legitimacy of online religion and religion online should continue
to be analysed and questioned.
Picture Sources:http://www.pewinternet.org/Reports/2001/CyberFaith-How-Americans-Pursue-Religion-Online/~/media/B544703B87EC4CE4B5AA41BA9C78E8F9.jpg?w=406&h=332&as=1
Sources:
Campbell H. 2010. When Religion Meets New Media. London & New York: Routledge. Ebook. Ch. 1: Religious Communities and the Internet.
Hutchings T. 2012. I Am Second: Evangelicals and Digital Storytelling. Australian Journal of Communication, 39(1): 71-86. Via RL and Informit http://search.informit.com.au.ezproxy.library.uq.edu.au/documentSummary;dn=775177112022985;res=IELHSS
Wednesday, 10 April 2013
Reflection: Everyday Transcendence - Where is Sacred Space?
As a studies in Religion Student, I academically understand 'Sacred' to mean something that is set aside, and in essence, part of religious experience, practice or experience. As someone who has developed my own unique type of spirituality and does not subscribe to a definable religion or religious group, my lived experience on 'sacred' is something quite different.
I can't really explain to other people what my spirituality is, what I believe in specifically or how I express that. To me, my sacred experiences are innate, and it is the things that allow me to live peacefully and mindfully that make up sacred.
When religionists talk about 'sacred space', they often are referring to a temple or place of worship, a meeting place or a site of historical. For me, sacred space can me much more profane . Even mundane.
Today I had an appointment in the CBD. Given the parking and traffic situation in Brisbane these days I opted to catch the bus into the city from my home. In all honesty, this was a secondary consideration. This primary reason was that I consider the bus a sacred space. In certain conditions at least. Firstly, providing I'm travelling by myself and secondly, providing I've remembered my headphones to listen to music on my ipod.
For me, those 45 minutes on the bus, headphones plugged in and listening to some of my favourite music, consititute some of the deepest meditations I ever have in a very busy life. And while I realise to many that listening to music is abhorrent to true meditation, to me it isn't.
On the bus, for 45 minutes, listening to anything from The Tempations to Jason Mraz, I will have deep conversations with "the universe" (I use this term because I don't really know what else to call "it"). I will renegotiate issues I've only ever taken up with the universe.
To me, this is sacred space. It is not space in a geographical sense, it is space in a spacial-temporal sense. It is space in the sense of a busy 21st century life that offers little true privacy and solitude.
Captain Planet: Hero, Monomyth, Jesus?
Captain Planet was a popular children’s television hero. He
was a hero for the environment predominantly but also had moral considerations.
Captain Planet was supported by five planeteers, each of which had power over
the five elements – earth, wind, fire, water, heart. Together, Captain Planet
and the Planeteers combatted the evil pollution of their enemies.
There are many ways in which Captain Planet is a hero based
on the criteria of Campbells monomyth. Namely his call to purpose which is set
out in the opening narration of the program;
"Our world is in
peril. Gaia, the spirit of the Earth, can no longer withstand the destruction
plaguing our planet. She sends five rings to five special young people: Kwame,
from Africa, with the power of Earth... From North America, Wheeler, with the
power of Fire... From The Soviet Unionnote , Linka, with the
power of Wind. From Asia, Gi, with the power of Water... and from South
America, Ma-Ti with the power of Heart.
With the five powers combined they summon Earth's greatest champion, Captain
Planet."
Furthermore,
in each episode, Captain Planet and the Planeteers face trials and tribulations
that pose a threat to achieving their purpose. Supernatural power is harnessed
by Captain Planet and the Planeteers through their magic rings, fulfilling
another element of Campbell’s Monomyth. Captain Planet's enemies, the polluters are represented as pollutiong because they are evil or dark. The stark contrast of light and dark in this series setup a dynamic of a heroic tale.
Similarly, it is evident that there are some parallels that
could represent Captain Planet as a Christic figure. His leadership of five
planeteers could be seen as Christic leadership of the apostles. The Planeteers
are also gathered from all corners of the world by a greater power. This
resembles the open and indiscriminate nature of Jesus represented in the bible.
However, as Deacy suggests in his article, are parallels made
by viewers enough to qualify a character as a christic figure? If the character
is not explicitly intended as a Christic figure, is the theological or
spiritual message still valid. There are too few parallels and the context is
too far removed to consider Captain Planet as a Christ figure. However, Captain
Planet’s popularity says much for the diversity of spirituality in today’s
society.
Captain Planet - although no longer commercially aired – has
seen a resurgence in pop culture of late, Particularly in social media and
visual communication mediums such as memes, apps and games. No doubt, this is a
reflection of the increased environmental conscience present within modern
society. Increasingly, environmental concern and belief in the purpose of life
being to protect the environment is revealing a new form of spirituality. As
Carrette and King suggest, modern spiritualties are adapting to the state of
the commercial world and negotiating its beliefs within the framework of the
repercussions and issues surrounding capitalism, commercialism and globalisation.
Sources:
Carrette J. and R. King. 2102.
Spirituality and the Re-branding of Religion. In Lynch G. and J. Mitchell with A.
Strhan. Eds., Religion, Media and Culture: A Reader. 59-70. London and
New York: Routledge
http://orias.berkeley.edu/hero/JourneyStages.pdf
Picture Source:
http://boxseattv.blogspot.com.au/2011/07/casting-gritty-captain-planet-movie.html
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