A reflection..

As WRIT2011 draws to an end, I thought it would be a good time to reflect upon my experiences throughout this subject. In other courses we are sometimes asked to write a reflexive journal as a part of our assessment – I often thought this was a pointless task, and just a way to achieve easy marks. However, reflective upon your own learning is actually rather difficult – to critically assess what you have learnt and what opinions or ideas have changed throughout your learning.

As I look back over 12 weeks of WRIT2011 some weeks particularly stand out to me – maybe because I found them the most enjoyable, or I learnt the most from them. For example, in week three the topic was image, art, religion and body and we were given an insight into the work of Linde Ivimey. It has been so long since I have been to an art gallery, or even taken the time to observe and think about a piece of work. During this week I was able to listen to the artists intent, and really consider how her pieces connected to notions of religion and spirituality.

Similarly, I found I really enjoyed the week eight topic on nature and spirituality. As with a lot of topics in WRIT2011, this particular week taught me to look beyond the normal and typical view of life, and consider its other dimensions. We all have a particular place that we find serene or peaceful, but its like we neglect to think about why these spaces change the way we feel. I enjoyed thinking about why and how my sacred and spiritual space made me feel physically different and emotionally well. 

Week 10 saw a topic that I find particularly interesting, and have a passion for. We seem to have, as a nation, an unrealistic or unbalanced intolerance for people of diverse beliefs or cultures. But why? I found an interesting quote the other day that seemed to put all of this into context. It read:

“Your car is German. Your vodka is Russian. Your pizza is Italian. Your kebab is Turkish. Your democracy is Greek. Your coffee is Brazilian. Your tea is Tamil. Your shirt is Indian. Your oil is Saudi Arabian. Your electronics are Chinese. Your numbers Arabic, your letters Latin. And you complain that your neighbor is an immigrant? Pull yourself together.”

This simply highlights how peculiar it is that we judge so critically about different races, religions and cultures. We are all apart of one global community, and we are all essentially the same. Media and technology should help to bring us together, not tear us apart.

These few weeks are just some of my favorites throughout the course. On a general note I have been able to develop my communication and writing skills (even writing a blog for the first time!) and been able to recognize how much of a role religion and spirituality plays in facets of life. 

Ten Canoes

Bruno Starr writes about Rolf de Heer’s movie ‘Ten Canoes’, which was released in 2006. I am yet to see this film, and honestly had not heard a whole lot about it until I read Starr’s analysis and commentary in his article “The authentic Aboriginal voice in Rolf de Heer’s Ten Canoes”. This article analyses the films use of sound and language in order to retell traditional stories and create particular meaning. However, its reasoning behind particular production choices are also of upmost importance.

Source: thecia.com.au – The Cinematic Intelligence Agency, 2010

Starr explains that the movie portrays Indigenous Australians as empowered and in control of their language, their culture and their lives, as opposed to conforming to the frequent media representations of Aboriginals as passive victims of colonial aggression, disrespect and maltreatment. The article explains that Ten Canoes provides an “amplified voice for the unheard and marginalized” and it is a step in the right direction to see filmmakers tackle this often misunderstood, highly misrepresented and sometimes totally disregarded issue that exists in Australian culture.

Unfortunately, due to the unusual and misconstrued content of the film, it did not really receive the audience that it deserved. In contemporary western culture, we have become so fixated upon films and entertainment of a certain style. For many of us, this involves a range of mass produced content that is imported from the US. This leaves little interest in cinematic content that inspires a thought provoking response, and a critical look at the Australian society and its true culture. People simply disregard content that may challenge their opinions, or go against a mass produced representation within the media.

A film like Ten Canoes seeks to break down the barrier between indigenous Australians and white Australians. It is an important tool in promoting and educating on the reality and culture of indigenous Australians.

The sooner we realize our need to stop and listen to the reality of this important issue, the sooner we will be able to live cohesively, and enjoy the traditions, culture and lifestyle of our fellow Australians. 

Starrs D.B. 2007. The Authentic Aboriginal Voice in Rolf de Heer's "Ten Canoes". Reconstruction: Studies in Contemporary Culture 7(3)

In the Hands of the News

A lot of the time the media report on, and reflect stories for their own personal gain. For example, the Australian media often report on events that happen in the western world because that’s what Australian viewers want to see, and that in turn will make the media a powerful and dominant agent in society. Unfortunately, the egotistical nature of western media causes pain and suffering to marginalized groups in society, or uses stereotypes in their reporting which can harm others.

In his article ‘Orientalism and the Australian News Media: Origins and Questions’, Benjamin Isakhan suggests that western media discourses have served to create a climate of fear and paranoia. This construction of society on behalf of news media is implemented in ensure that viewers are drawn in to the content being displayed. Creating a sense of fear or paranoia means that viewers are more likely to meticulously, and ritually view news as a mode of keeping up to date with the dangerous and damaging events that are being portrayed.

During his article Isakhan introduces Edward Said’s notion of Orientalism in order to express the manner in which news media propagates racist discourses. This is one way in which the media constructs feelings of paranoia. Instead of developing a nuance understanding of the myriad people, religions, cultures and practices, the media selfishly homogenizes the people into an all encompassing Middle Eastern “Other”. The western media, in particular, has little motivation to repair past misconceptions about people of diverse race, ethnicity or culture. Instead they manipulate situations, and exploit these people for their own incentives and gains.

In the latter part of his article, Isakhan briefly traces the history of these misinformed representations. He explains that the construction of the Arab or Isalmic “Other” in news media can be traced back as far as the 15^th and 16^th centuries. Therefore, as these representations can be traced back centuries ago, there wonder why there is little hope for any remarkable change in the near future.

Isakhan, Benjamin. (2009). ‘Orientalism and the Australian News Media: Origins and Questions’, Islam and the Australian News Media, Melbourne University Press

Damaging Representations

One of the most harshly misrepresented groups within contemporary western media are those of Middle Eastern decent. Particularly in a post September 11 world, Muslims and Arabs are often met with a stereotypical, prejudice and overly racist depiction in the media. However, it comes down to more than just a perceived intolerance of the actions of these individuals and groups. Although the actions of September 11 were horrific, there is more to this misrepresentation than meets the eye. For that the actions of a group of people of Middle Eastern descent are treated on a whole other level than if the same actions were conducted by someone of a white, western background.

Let’s take the relatively recent example of the mass shooting inside a movie theatre in Aurora, Colorado. The actions of the individual, James Holmes, caused the death of over ten people, and injured over one hundred more. Areas around his home were evacuated after police were informed that his apartment contained a number of explosives. Overall, this event was a horrific example of terrorism. However, police and lawyers state that Mr. Holmes suffers from a mental illness and therefore represented in a less critical light in the media.

However, if a man of a similar age but of Middle Eastern descent was to enter a movie theatre in the United States and perform a similar crime, the representations within the media of his act would be entirely different. Instead of representing a man of insanity, who was not properly in control of his actions, the media would represent a terrorist, who is inhumane and dangerous.

My point here is not to make light of the actions of Mr. Holmes, nor is it to suggest that such actions in the place of insanity are any less destructive. My point, rather, is to suggest that the media, and the western world more generally, treat and depict scenarios not entirely upon the act itself. Instead, ethnicity and racial background, and representations of these notions in the media, construct an entirely different way of viewing these issues.

Unfortunately, unless we become impartial to the idea of racial and ethnic background, and treat all as equal global citizens, we are going to continue to live in a world that is grossly misrepresented, and where people are treated in stereotypical and derogatory ways. 

An interesting mix of pop culture and religion..

Source: gkhalsa.wordpress.com

So as new media sources become the lifeline of contemporary culture, we can see various media adaptations of all different aspects of our life. We no longer need to drive to the shops in order to purchase goods - we can shop online. We no longer need to send letters to family and friends on the other side of the world – we can send an instant email. Gradually, religious organizations are reveling in the magnificence of technology too. Not only can we now attend religious institutions in an online, virtual world, or even partake in rituals, but religious groups are turning to social media, the internet and advertising in order to disseminate their messages, and recruit followers.

However, this phenomenon isn’t really a tactic that is uncommon these days. The Church of the Latter Day Saints, The Church of Scientology and Hillsong are excellent examples of religious institutions that have found their feet in the new age of technology. What seems fascinating, on the other hand, is an emerging trend that sees well-established brands and organization using religious iconography and leaders to sell their products. But why is this the case? What is it about these religious figures and icons that seem a successful marketing tactic for already recognizable brands?

United Colors of Benetton are renowned for their controversial advertisement campaigns. In particular, the advertisement below caused much controversy when it was released in 2011. And Apple used the Dalai Lama in an advertisement campaign more than ten years ago. Without getting into the nitty gritty details of these advertisements, it is clear that they are utilizing the familiarization of these images in order to create a fan base, loyalty and a campaign that is captivating and evoking.

Source:shambhalasun.com

I could spend pages and pages writing about campaigns such as these, however my thoughts today are simply about highlighting how both religious institutions utilized mass media and popular culture avenues of dissemination, and popular culture brands and ideas in turn use religion as a foundation for marketing and promotions. So which came first? It seems that both sides of this story benefit, even though there are still those who find it difficult to believe such diverse sanctions of life can fit so uniformly together. 

A Fresh New Look at a Misunderstood Issue

A lot of western media contains stereotypical and misinformed information about Muslims. This seems to have been more the case since the events of 9/11. Muslims are represented in contemporary western media as inferior, premodern and violent, often being regarded as terrorists, or queue jumpers in some situations. On the contrary, westerners are usually depicted as superior, modern and enlightened, which classes them in a hegemonic position. Many academics, journalists and enthusiasts have written about these prejudices, but seems as though they have been of little help in educating the masses about the reality of Muslims. People simply continue to see them as dangerous and inhumane, and find it difficult to relate.

However, Sandra Canas has written an article that takes a different approach to discussing this issue. In her piece entitled, ‘The Little Mosque On the Prairie: Examining (Multi) Cultural Spaces of Nation and Religion”, Cansas does a brief analysis of the Canadian satire “Little Mosque On the Prairie”. Within her article she highlights the prejudices, assumptions and stereotypes made about Muslims, and explains how the show uses satire and comedy to raise important points about the struggles of Muslims in a contemporary western context. For example, the show covers the struggle Muslims endure to raise good Muslim children while also allowing them to adapt to a new environment. This is a particularly difficult task in countries where Muslims are outcast and treated as lesser citizens. Similarly, the show uses satire to deal with the grossly misunderstood issue of polygamy in the Muslim religion.

Apart from highlighting controversial and difficult subjects with the use of comedy, the show also includes many symbolic nuances. For example, Canas explains that the Mosque in the show is inside an Anglican Parish. She suggests that this emerges as a contradictory cultural space where a variety of struggles unfold. While instances like these are not directly discussed in the show, they create another layer in order to humorously tackle this otherwise gloomy and misrepresented issue.

Below is an exerpt from one of the scenes that Canas explains in her article. 

Source: Youtube: http://www.youtube.com/watch?v=Jd73S4mZA5s, 2006

The Little Mosque On the Prairie provides a fresh and humorous method of addressing an otherwise complex and shameful issue. It reflects Muslims as they are, and as a result positions them as simply the same as everyone else. Being a Muslim does not make you a terrorist. 

Canas, Sandra. (2008). ‘The Little Mosque On the Prairie: Examining (Multi) Cultural Spaces of Nation and Religion’, Cultural Dynamics, Sage Publication,  pp 195 - 211

* My spiritual environment *

This week I read ‘Spiritual revelation in wilderness under down under’ by Peter Ashley and he really made a good point as to the role that the environment and nature play in individual spirituality. He also noted that this role could be reversed as the idea of spirituality in important in the protection and cultivation of the environment. The important message, for me, in this paper was the significance of creating a wholesome and sacred relationship with the environment, in which both the human and natural world can benefit. He notes that, wildlife and its protection are “essential to maintain the mental and spiritual balance of the people”. Unfortunately, Ashley continued by explaining that, “the value of spirituality in the environment has not been fully appreciated or understood in Australia”.

As I was reading this article, there was one place that I was thinking of as my little ‘spiritual oasis’ I guess you could call it. My family has a small house upon a hill at Coolum Beach. You can just see the water through the trees and it is away from the hustle and bustle of normality for me. Apart from it being a visually beautiful environment, its about so much more than that. Ashley seems to focus on the visual environment in his article, and how this inspires certain emotions in people, but my experiences encompass an array of different feelings. For example, the feeling of a cool breeze, the sounds of trees rustling and birds singing and certain smells of eucalyptus. When these aspects are experienced together, they create something that is spiritual and relaxing for me. Therefore, it is not simply about a beautiful environment, but the whole experience.

Source: http://en.wikipedia.org/wiki/File:Sunshine_coast_02.jpg

A little note of progress ~

From all the weekly readings in WRIT2011 so far, there has been one that has really stood out to me: Mara Einstein’s piece entitled ‘The evolution of religious branding’. What I found fascinating about this article was the was that Einstein analyzed particular advertisement champagnes and websites belonging to different religious denominations. She paid particular attention to Scientology and the Mormon Church. It was really interesting to critically reflect upon the marketing techniques that religious groups use, as it seems almost contradictory that the spiritual organizations feel the need to preach their ideas on a mass scale in order to recruit members.

So as I have been thinking about these ideas, I realized that I wanted to take some of Einstein’s ideas, and focus them into my final piece of assessment for WRIT2011. It’s all still a bit hazey in my head at the moment, but I would really like to focus on two different advertisement campaigns or websites (or both) and look in detail at the marketing techniques and media ideas they use, and why they feel the need to do this. For me, it seems like such a perfect fit as I am currently in my final year of a media studies, communications and religion degree.

Hopefully I can refine my ideas a little more, and find some examples that are really exciting to look at. Lets see what happens!

Praise the iPhone!

Reading about ‘How the iPhone became divine’, an article by Heidi Campbell and Antonio La Pastina, really makes you see how similarly we treat the newest technological innovations and religious faith. At times, we are more motivated by the likes of a new iPhone or computer device, and what it can contribute to our lives, rather than what spirituality and religion can serve us with. Maybe its because new media is a physical thing rather than just serving our inner needs? Maybe it is an issue of being a superficial society that is obsessed with consumerism. Or are we just becoming so manipulated and dependent upon these technologies that without them we think we would be nothing?

Source: Jerry Bowles - Human Capital League at http://www.humancapitalleague.com/Home/8036

The article raises the example of ‘Mac Fandom’ as a religious like cult. Steve Jobs as a Christ figure and Bill Gates as the Devil (pp. 1195). In this situation, Campbell and La Pastina suggest that people are infusing technologies with religious metaphors. While in some situations a fascination with Apple products may simply be an issue of brand loyalty, there are definitely situations when this loyalty becomes more an instance of sacralising Mac devotion.

However, among all these new emerging instances of religious like worship, comes some critiques. Campbell and La Pastina explain that hyping up an item such as the Jesus Phone creates the possibility for critique of its infallibility once limitations to the technology are identified. Positioning these items as ‘God like’ or ‘sacred’ gives it a sort of rhetorical power. While this hype may seem a positive notion for promoting a new product like the iPhone, it also creates new avenues for criticism and setbacks.

Is this a modern situation of a gradual shift towards being technology dependent? Or is this actually an example of devout following of particular technological companies, and what they seek to create? What is likely to happen down the track? Will we realise that our fascination with technology is creeping into every aspect of our lives? Is this necessarily a bad thing? Or part of our human process? We will just have to wait and see what the Gods have in store!

Campbell, Heidi & La Pastina, Antonio (2010). ‘How the iPhone became divine: new media, religion and the intertextual circulation of meaning’, New Media Society

Branding and Marketing Religion

Mara Einstein writes about the use of branding and marketing in a religious context in her article ‘The Evolution of Religious Branding’. She suggests that religious institutions such as the Church of Scientology and the United Methodist Church use marketing to boost their reputation and reposition traditional denominations (331).

As new media technologies, such as television and especially the Internet, provide ‘spiritual alternatives’ the traditional church is suffering. Nowadays, worship, prayer and even rituals such as communion and baptism can be performed in an online context. Not only is this format of modern ‘churchgoing’ convenient and effortless, but, as Einstein (2011) notes, it also allows worshippers to try a number of different platforms of worship in order to find an online church that suits their changing and growing needs (332).

However, some people, such as Hutchings (2010) argue that ‘shopping around’ online creates a lack of solidarity that goes against the traditional Christian commitment of belonging to a single, local church community.

Therefore, as these new issues emerge, so too does a need for traditional religious institutions to ‘rebrand’ and market themselves for a changing society. Einstein (2011) suggests that churches are revising their “product” (shorter, more entertaining services) in order to capture the attention of followers and boost participant numbers (332). This ‘branding’ also seeks to “increase awareness, change perceptions and generate sales” (Einstein, 2011, 332).

This is particularly evident when considering the marketing tactics of the Church of Scientology. Einstein (2011) even recognizes that the Church of Scientology uses a sort of problem/solution-based advertising in order to position themselves in a positive and altruistic light (333).

One other example worthy of consideration is the recent marketing efforts by the Mormon Church. There were a series of advertisements depicting different ‘stories’ from typical Australian people. Each advertisement would have the person talking about their life, with the tag line at the end being “…and I’m a Mormon”. The Mormon Church then followed somewhat in the footsteps of the Church of Scientology by developing a well-equipped, eye catching website.

Its fascinating that religion, a phenomenon that seems so individualistic and spiritual, needs to fall at the feet of marketing and branding. However, at the same time, it also seems like a natural progression in a time when our lives is ruled by spin, smoke and mirrors and representations of reality.

Einstein, M 2011, The Evolution of Religious Branding, Social Compass, Sage Publication

Hutchings, T 2011, Contemporary Religious Community and the Online Church, Information, Communication and Society, Umea University, Sweden

Faith vs. Talent?

Katherine Meizel’s article ‘Idolized’ essentially discusses the idea that an overemphasis on personal faith is an asset when competing in American Idol. She points out that many of the ‘favorites’ in the show over the past 11 years have clearly stated their catholic faith, and praised god openly on the show. Is it simply a coincidence that the most talented and likable contestants are of good faith, or are viewers voting for a contestant with good, catholic values? Meizel eludes to this idea at the end of her article when she suggests that the word ‘Idol’ in the shows title is of very significant importance (108).

While some audience member and voters of the show deny that, in fact, christianess in contestants influenced their votes, they did, however, admit that if a contestant had bad morals and practices than this would effect their voting choices. Then again what is meant by ‘bad’ morals and practices comes down to the viewers individual opinion of what is ‘good’ and ‘bad’.

There seems to be, according to Meizel, a lot of supporting evidence to suggest that the catholic faith of a contestant influences the voting audience of American Idol. Therefore it could be asked whether this is PR tactic on behalf of the program in order to remain a popular program, or whether this is in fact coincidental? This leads us to the notion of packing and selling religion and faith as a commodity. While this may not be the intention of the program itself, there is no doubt that religion can be deciding factor in many areas of current consumer society, and therefore religion, faith and spirituality is marketed and sold for some gain.

Something else that interested me in this article were the numerous quotes that Meizel gave as evidence of the contestants and viewers connection to their faith. Statements such as, “my voice is a gift from God”, “I am apart of a divine plan” or “Let the God’s decide” are all clear examples (109-110). However, do we actually believe in these statements? Do they hold truth? Or have they become cliché pop culture expressions that lack depth? When we see these comments splashed all over popular reality television programs, and their corresponding online feeds it seems unlikely that they are being articulated with any great consideration.

This brings us to one final point that Meizel brings up that I find very fascinating. She explains that modern notions of the ‘church’ are no longer bound to a physical location (129). Through the power of the Internet followers of any faith are now able to communicate in an instantaneous manner that can reach across the world. Is this changing religion, as we know it? Or just the way practice religion?

 Meizel K. 2011. Idolized. Music, Media and Identity in American Idol. Bloomington: Indiana University Press. Ch. 4, Idol Worship: Civil and Sacral Religion in American Idol. (RL)

Linde Ivimey - If Pain Persists

Despite yet being able to visit the Linde Ivimey exhibition ‘If Pain Persists’ at the UQ Art Museum, I’ve have been enjoying watching interviews with the artist and reading articles about her work. What I find really interesting about her current body of work is her use of bone as a medium for her sculptures. 

Firstly it’s a very original choice that stems away from the normality of clay, cardboard, brass or the like. But more significantly, I think that the use of bone has very spiritual and religious connotations. We are all aware of the significance of bone in the Adam and Eve story, when God creates Eve by carving her out of one of Adams ribs. And the use of bone is also highly significant in the practice of witchcraft. Bone essentially forms and upholds the human figure and therefore is important in many spritual and religious traditions throughout the world. To see it used strikingly in Linde’s sculpture creates a very powerful message.

Linde Ivimey - Thumper (Self portrait) 2009, Private Collection, Melbourne 

Reproduced courtesey of the artist

During one of the documentaries on Linde Ivimey she mentioned the use of rabbit imagery in her sculptures as being a connection to her childhood. She also referenced her recent trip to the Antarctic as inspiration for her current works. What I find fascinating is that while Linde’s works are very spiritual and ever religious in some aspects, she takes a very personal spin when creating these images. For me, it just goes to show that you don’t need commodified, popular culture, cliché symbolism of religion and spirituality in order for an audience to understand these messages. An intimate, personal experience is far more meaningful and original. I hope to make it into the Art Museum soon to look at these works first hand!

Linde Ivimey, Set In Bone, Youtube video, 2012

Linde Ivimey, Leave No Bone Unturned, Youtube video, 2012

Communication and Religious Preservation

After reading Peter Weibel’s ‘Religion as a medium – the media of religion’ I had a greater understanding about how important the relationship between religion and communication is. Many of the worlds most practiced religions, for example Catholicism and Buddhism, have their core teachings and philosophies rooted many millenniums ago. While many of us understand that this is the case, we somewhat take for granted how these teachings, stories and experiences have made it though out history somewhat unscathed. In other words, key religious values and messages have kept their meaning in the 21^st century, despite an initiation hundreds of years ago.

This is where Weibel stresses the importance of writing and language as the progression and continuation of religious tradition. He explains that, “writing allows the spoken word to leave the body, to be temporarily stored in a medium and then to be incorporated into another body”. At the beginning of Christianity, for example, Angels were said to be God’s messengers. As time went on, people would use the spoken word in order to retain a message or event. Gradually, as society evolved, the written word meant that people were able to communicate beyond a physical location and present time. All of these methods preserved the basis of the teachings over time, until the present day.

In the 21^st century, we are seeing a different generation of religious communication – one that Weibel alludes to briefly in his article. Technologies such as television and the Internet have emerged as new formats for disseminating religious messages, and inspiring religious communication. However, I think that, because these mediums provide a very different sense of religious communication and preservation, some are resistant to fully engage.

References:

Weibel, P. 1945. “Religion as a medium – the media of religion”. Medium Religion: Faith, geopolitics, art, pp. 30 - 43

A few thoughts about religion and the media...

So when I first sat down to write this blog, I found it all a bit overwhelming. Not because I didn’t have anything to write about on the topic of religion and media, but because I have so many thoughts that I didn’t know where to start. My two majors in my degree at UQ are religion and media studies. When I chose these two fields of study many questioned my decision as they deemed them to be an awkward fit. I have to admit; I also, at times, questioned how suited these two fields were to each other. However, throughout my three years of university life, not only have I realized that the media in the 21^st century is fascinating and important field of research that influences almost every aspect of life to some degree, but religion and the media have a very close, and significant relationship also. When these two phenomena coincide they either have the ability to create a wonderfully balanced and unified society that is educated on and open to difference, or on the other hand cause instances of intolerance and misdemeanor - it all depends how we use the media to the best of its ability. 

I think these are the ideas that fascinate me the most about the relationship between the media and religion. How can we as a society utilize the media for positive change in order to create unity and educate the masses about religion? This is why I really enjoyed reading Stig Hjarvard’s article about the mediatization of religion. He made several points that really resonated with me. He used an example of the Mohammad Cartoon incident in order to highlight that the media do play a deciding role in the framing of religious controversy. He also discussed ‘mediatization’ as the idea that “religion is increasingly being subsumed under the logic of the media” (Hjarvard, 2008). In other words, religion is being filtered through a media funnel and is gradually changing and adapting. For me, this is a fascinating progression to observe, and sometimes it feels as though some people are resisting the changes the religion is undertaking, because they are fearful of the unknown.

Hjarvard mentioned at several points during his piece that the media transform and build upon religious ideas. Certainly, at times, the media have a tendency to represent religion and religious issues in a bias or tarnished way. However, I think it is important to embrace change, and accept that the media is an integral part of modern society, and it has the potential to work with religion and the dissemination of religious messages in a positive and constructive way.