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The Power of Song in Religion (Week 1 Reflection)

Every Saturday I attend my Catholic church as a commitment to myself and to God. I observe how the priest conducts each mass and I listen to the choir as they fill the church with songs of praise. Sure there are many components to a single mass, but I believe through song the congregation is able to feel more invigorated about why they visit this sacred place every week. We as adherents to the Catholic faith understand the sacrifices made by our Lord Jesus Christ and despite the hardships He faced, we are forever proud to acknowledge His noble contributions through the power of song.

Music has often been cited as a trigger for powerful emotional or numinous experiences, including those occurring in a religious setting (Hughes & Lowis, 2002:441).

One of the case studies for this week was Mademoiselle by Keren Hadar who sings in dedication to Andree Geulen, who during the Holocaust, came to the rescue of Jewish children. The song conjures some very powerful imagery and through this, listeners can really come to appreciate this woman Andree Geulen, even though we may have never heard of her name before. At times the lyrics paint a graphic image of the suffering of Andree in her own cause of preventing harm to the children by the soldiers she confronted. Credit of course must go to Keren Hadar who sings the song impeccably and conveys to all the real spirit of altruism through a fearless woman Andree Geulen.

Whether songs of worship or songs dedicated to the noble souls of history, they play with our emotions but encourage us to become part of something special.

References

Hughes, A.G & Lowis, M.J (2002). The role of rhythm and mode in emotional responses to hymn tunes. Mankind Quarterly, vol.42, Iss.4, p.441-454.


Scrambling the Sacred and the Profane (Week 1 Scholarly Review)

There is continued debate about the true function of religion and how it influences people around the globe today. McDannell's (2012) reading Scrambling the Sacred and the Profane raises some pertinent questions regarding the engagement of individuals in religion and to the extent to which they pledge their faith. History has certainly shaped the way religion is viewed from a communal focus in the 1960's to a more individualised focus, but religion still involves the gathering of people in sacred places. It is how the term 'sacred' is distinguished from 'profane' that is fundamental to this article and sets the stage for two different worlds.

The sacred consists of an ideal and transcendental world that is set apart from ordinary life. Signaled by rites such as anointings, consecrations, fasts, wakes and seclusions, the sacred is defined primarily by its very opposite, the profane, which is the everyday and the utilitarian (McDannell, 2012: 135).

Can this distinction between sacred and profane be made more clearly in our everyday activities? What some may deem religious acts may not be seen the same way by others, because religion is very much about personal experience with the transcendent that is God. Religion loses its true value when it becomes an obligation because it should be our moral compass to life and indeed to follow Scripture.

American Christianity as McDannell highlights is losing credibility as it no longer reflects a "real" religious world but a world that forges new groups or movements that serve various causes. Mingling of the sacred and the profane has occurred throughout history and is now common in American Christianity (McDannell, 2012:139).

Society should never lose sight of the genuine representation of religion, a sacred commodity that strengthens our relationship with God. When or should the profane ever disrupt our relationship to God, it is then that religion loses its sacred status.

References

McDannell C. 2012. Scrambling the Sacred and the Profane. In Lynch G. and J. Mitchell with A. Strhan. Eds. Religion, Media and Culture: A Reader. 135-146. London & New York: Routledge.


Media, aesthetics, and the study of contemporary religion (Week 2 Scholarly Review)

Various forms of media today are intended to keep the general public informed of current affairs. Never should they be intended to impinge on the sacred values of religion, but of course in modern times where media is supposed to captivate its audiences, the sacred becomes tarnished. The recent story on Islamic extremists desecrating the graves of Australian Commonwealth troops in Libya is but an unprecedented level of disrespect, but how did this all transpire? This atrocity appears to have been orchestrated in retaliation for the burning of the Koran by US troops in Afghanistan (Dodd, 2012). We as viewers are left disgusted by what humanity has really become - quite often a bunch of animals seeking the limelight. The aforementioned incident is of course on the extreme side as religion itself is able to convey heart-warming messages via the media. Meyer (2012) in her reading Media, aesthetics, and the study of contemporary religion explores this phenomenon of the inspiration of the Divine through television.

Modern media have become relevant to religious practice in many settings and shape the sensational forms around which links between human beings and the transcendental evolve (Meyer, 2012, p.161).

Meyer refers to Pentecostal-charismatic churches in the reading, where through the mass media their services are conveyed to a wider public sphere. A television audience despite not being physically present at these services can still benefit just as much as the members in attendance. Religion has a special way in expressing itself in the various forms of media and because of this audiences from around the globe can poignantly feel the presence of God in their lives.

Religion undoubtedly will continue to foster heated debate in a global context where wars unfortunately use religion as a platform for violence. The media can portray certain religions as evil and others as genuine, but no one should ever forget the true reason why we practice our faith - to be honourable citizens of the world.

References

Dodd, M (2012). Digger graves destroyed by Islamic mob in Libya, The Australian, viewed 6 March 2012, http://www.theaustralian.com.au/national-affairs/defence/digger-graves-destroyed-by-islamic-mob/story-e6frg8yo-1226288770267

Meyer B. 2012. Religious Sensations: Media, Aesthetics, and the Study of Contemporary Religion. In Lynch G. and J. Mitchell with A. Strhan. Eds., Religion, Media and Culture: A Reader. 159-170. London and New York: Routledge.


Nature & Spirituality (Week 2 Reflection)

At least twice I week I go for jogs in the afternoon to my usual spot on a hilltop. It is one form of workout that is not quite the same as attending a gym because for one you are outside but more importantly, you get to embrace the sights and sounds of nature. I do this every week and really come to appreciate my surroundings as it is after all God's creation.

There is this one park near home where I just sit and listen to the wind blowing through the trees. True serenity, away from the bustling noises of the city.

Faith is what binds many, it certainly binds me, and every time I venture outside I am able to study my surroundings and be satisfied.

References

Image Source

http://www.soultravelmultimedia.com/wp-content/uploads/2011/10/Nature-Wallpaper-1-PT



The Mediatization of Religion: A Theory of the Media as Agents of Religious Change (Week 3 Scholarly Review)

The power of the media, whether through television, internet or other modes, has certainly changed the way people view religion. It appears that religious institutions and their sacred practices like holy mass are losing their sacredness because of the encroachment of the media, not to mention the often negative stereotypes that are formed of religions globally. Hjarvard (2008, p.10) in his article The Mediatization of Religion states that rituals, worship, mourning and celebration are all social activities that used to belong to institutionalized religion but have now been taken over by the media and transformed into secular activities. Where do we find the sacredness of religion if this is what it has come to?

The media is all about storytelling and ultimately conveying information to the general public, but there are ways in which stories can be presented. Our emotional responses to tragic events are real experiences that the media intends to address. Religious ceremonies on television play with our emotions as the media portrays the essence of these ceremonies in their own way. The media have not only taken over the performance of affirmative rituals that were previously performed by the church, but media rituals may also serve to transform religious imagination and its social status (Hjarvard, 2008, p.19). Today much of the religious-affiliated violence comes to us via television and internet and we are left to our devices as to how we respond.

Finally in relation to the survey, from Hjarvard's article, that was conducted amongst the Danish adult population in 2005, it is not surprising to see that television programs are favourably viewed as a means in which to engage in spiritual issues. Would you rather be entertained or have to attend church to seek spirituality? The answer is beyond obvious is it not, unless of course you are committed to attending mass every weekend? The media impinges upon what we might deem to be holy and then we are left to decide what is real and what has been dramatized.

References

Hjarvard S. 2008. The Mediatization of Religion: A Theory of the Media as Agents of Religious Change. Northern Lights. 6,1. (RL)

Supernatural Themes and Female Lead Characters (Week 3 Reflection)

One of the discussion/reflection topics for this week considers the popularity of supernatural themes and why in many supernatural television shows, a female plays the lead role.

I am not a huge fan of supernatural shows but realise that a contemporary audience is intrigued by the unknown. Shows like Ghost Whisperer and Medium cast females in the lead role because they are better equipped in managing the emotional roller-coaster ride of events that transpire in each episode. Of course actors like Jennifer Love Hewitt are visually appealing and a male audience can still enjoy the narrative.

Religion and supernatural shows can always complement each other and producers can still find ways to entertain and keep viewers craving for much more.

Spirituality and the re-branding of religion (Week 4 Scholarly Review)

The very essence of spirituality today is demonstrated in numerous ways through the media and cultural representations. Spirituality, which is personally significant, has also been viewed as a "business" tool for economic success. Carrette & King (2012, p.59) state the following:

         Spirituality as a cultural trope has been appropriated by corporate bodies and management consultants to promote efficiency, extend markets, and maintain a leading edge in a fast moving information economy.

In a world where people are often driven by money and greed, spirituality and the notion of a re-branding of religion may indeed discredit these terms because business can never interfere with the personal.

There are cases today where consumerism meets religion and the idea of "prosperity religion" comes centre stage. From a personal viewpoint, I could never concur with this idea because whilst business is about making profits and building a clientele, religious or spiritual organisations are not meant to entice people's wallets. There can be no price for the values and beliefs instilled in us to appreciate the sanctity of life. Contrary to personal beliefs, the utilisation of spirituality and religion for the economy however is seen as good for business. Beaudoin (2003, p.106-107) makes a very relevant point from his work Consuming Faith:

        There is an authentic spiritual impulse at the heart of our branding economy... We live out our relation to our ultimate meaning through what and how we buy. Let the integration of faith and economy be the mark of the true spiritual seeker today, a consuming faith.

Beaudoin believes that faith and the economy can compliment each other to benefit the needs of society. Many believe that they are two separate matters, but is this intertwining necessary? It is not a question of right or wrong, just a question of how much people are willing to accept.

References

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.


Religion in TV Shows (Week 4 Reflection)

Television shows today can effectively utilise religion as part of their narrative and simultaneously entertain viewers which is of course priority. I have been a big fan of the BBC soap opera EastEnders for a few years now and there was a previous storyline that featured a preacher named Lucas Johnson (pictured below).

Nothing seems out of the ordinary when you look at this man, but for those who may have seen the show or are familiar with his character, do not be fooled by his religious demeanour! Lucas is a genuine Jekyll and Hyde who would commit atrocious acts on the show, but the residents of Albert Square would be oblivious to his clandestine evil because of his religious convictions.

I admired the way Lucas was portrayed on the show and in may ways it highlights the fact that people can really have two faces, regardless of ethnicity or upbringing. Religion gave Lucas justification in whatever he did and unfortunately it drove him insane before his exit from the show. A villain undoubtedly, but a subtle one who captivated viewers including myself. Lucas gave religion a bad name, but it is after all just entertainment!


References

Image Source

http://en.wikipedia.org/wiki/Lucas_Johnson


Popular Music, affective space and meaning (Week 5 Scholarly Review)

How can we ignore the significance of popular music in contemporary society and the way it continues to mould our values and beliefs? It has become very much a part of our identity through the construction of self. Entertainment like popular music is present in the everyday sphere and people are passionately engaged with it regardless of location. Partridge (2012, p. 185) in his article Popular Music, affective space and meaning states that popular music is ubiquitous in the lives of most modern people and must be taken seriously as formative of social situations and of an individual's sense of identity and agency. When we rely on something so heavily, something like popular music becomes more than just entertainment, it starts to govern the way we think and Theodor Adorno has delved into this area of study.

The manner in which popular music is received by the general public goes beyond the superficial level of being entertained but more importantly taps into psychological processing. Partridge (2012) refers to Theodor Adorno and his work of exploring the relationship of music with social structures and modes of subjectivity, and his comments are somewhat surprising. Not only is popular music a medium that "trains the unconscious for conditioned reflexes" (Adorno, 1976: 53) but can lead to regression and dependency (Adorno, 1990). Our immersion in popular music today is less than likely to support Adorno's claims because we are not inclined to see it as a hindrance to our way of life.

Popular music is well received for the most part and will continue to be influential for many years to come. The beauty of it is that people from all age groups can enjoy what this music has to offer and never tire from the invigoration it unleashes.

References

Partridge C. 2012. Popular Music, Affective Space and Meaning. In Lynch G. and J. Mitchell with A. StrhanEds., Religion, Media and Culture: A Reader. 182-193. London and New York: Routledge.

Religion in popular music (Week 5 Reflection)

Any music today that incorporates a religious theme is to be admired in some sense. Why? Because every time I listen to such music for instance, it evokes peacefulness and allows for a more thorough reflection on my life. I could listen to this music for hours on end and not tire of it because of the values of faith it draws to mind and the profoundness it exudes, especially for me being a devout Catholic. There is a purpose to these songs that utilise religion as a platform and so long as the values and beliefs of a particular religion are not denigrated in any manner, everyone then can enjoy what popular music has to offer.

Respecting religion around the globe should continue to be a primary focus when considering the effects it has in music and what the artist is trying to convey. A global audience can still enjoy contemporary music and music videos providing they do not impinge on what is sacred to them. This is a challenge and controversy will ensue if ethics has become meaningless to artists simply looking for the next big hit.

 
Understanding Glastonbury as a site of consumption (Week 6 Scholarly Review)

The notion of spiritual consumption is a matter of the individual willing to find sacredness within them. Spirituality is something you discover in life and is something that cannot be sold to you as an opulent gift, because no price could ever accurately satisfy the benefits of spirituality. Of course spirituality can be initiated by the activities you engage in or the places you visit, and as Bowman (2012) alludes to in her article Understanding Glastonbury as a site of consumption, spiritual places do spiritual wonders. Glastonbury is a place where people are inspired and adopt a new lease on life. Bowman (2012, p.13) describes Glastonbury as the "heart chakra" of planet earth and also regards it as a centre of earth energies, a node where leylines converge and generate powerful forces for healing and personal transformation. It sounds as if there is a supernatural element to all this, but that is ultimately why people are drawn to this place.

Glastonbury, portrayed as a holy site of Celtic Christianity, is also a place for spiritual shopping. Services offering meditation, various therapies and psychic session, just to name a few, are bound to attract spiritual people or those who seek something beyond themselves. Spirituality encourages individuals to explore new avenues of living and enhance their lifestyles by trying new things that promote the goodness of humanity. For pilgrims and visitors coming with specific foci, Glastonbury can provide specialist services, confirming or inspirational experiences, and goods which might function as "containers of the sacred" that can act as a link with the place on returning home (Bowman, 2012, p.17). We cannot take for granted the influence such a place would have on us and it is important that we leave that place knowing we have made a connection to it.

Spiritual places are open to all people and positively contribute to the well-being of individuals in some form or another. It is about venturing into that place of sacredness that is the main point and being transformed by the wonders of spirituality that makes life all the more worthwhile.

References

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.


Religious Morality and Business: Do they mix? (Week 6 Reflection)

It is an issue that fosters widespread debate, the issue of religion and business and whether the two compliment each other. In contemporary times when the power of marketing has been so influential, it is hard to discount the fact that people are consumed by the media. Marketing the latest technological gadgets in creative ways is appealing to the human eye but marketing something like religion involves a whole new tact. I stand firm to the argument that religion cannot simply be sold to someone like a product, because it is ultimately a calling and a willingness by the individual to feel the presence of God. It is not wrong that religion is promoted through media channels, but it is unnatural in the sense of selling something in an ordinary fashion.

As more people to turn to religion for guidance and an ethical framework, it is handy to know that there are numerous places to look for to start this sacred journey. The aim of religion is to spread the good news of God and if marketing can achieve this and convert non-believers into believers, then I would say that much has been accomplished.

Cultivating Online and Offline Pathways to Engagement (Week 7 Scholarly Review)

With the benefits of technology and the power of the Internet in the 21st Century, religion itself has been able to expand beyond the common holy place. The way information is received is imperative in the way people understand religion and the associated practices and rituals. Cheong, Huang & Poon (2011) in their article Cultivating Online and Offline Pathways to Engagement looks at Buddhism and its influence on followers who engage with online material. Because of the copious amounts of information online, people must discern what is most useful to them and learn with an open mind.

Religion is undoubtedly becoming more flexible in the way teachings are passed down to individuals and in essence the Internet too, like any place of worship, can become a sacred location where people with common interests can share their ideas. Cheong, Huang & Poon (2011, p.1174) claim that several religious leaders would be without credibility and their temples meaningless without a strong web presence. The Internet therefore is a difference maker in providing information to the public in a speedy and efficient manner.

Religious organisations are consistently pitching to society because faith is what makes us who we are. The way people utilise the Internet and capitalise on valuable information is something that can assist in the development of faith.

References

Cheong,P.H, Huang, S & Poon, J.P.H (2011). Cultivating Online and Offline Pathways to Enlightenment, Information, Communication & Society, 14:8, 1160-1180.

Reflecting on Sacred Embodiment & Engagement Online (Week 7 Reflection)

This reflection is a response to the blog "Reflecting on Sacred Embodiment & Engagement Online" by Sylvie Shaw.

With the copious forms of sophisticated technology and online applications available today, people are able to engage in spiritual and/or religious issues in captivating ways. While the custom of regularly attending a holy place to worship remains imperative to many religions, society is drawn to new and invigorating worlds online like Facebook for instance, where the more you use it, the more it consumes you like religion.

I wanted to respond to the question posed, 'Would you rather be in nature or on Facebook?'. The answer for me is a simple one - nature. As an ex-Facebook user, I understand that while communicating with friends online is beneficial, the Facebook craze has ultimately destroyed the true meaning of human social skills in the 21st Century. This craze in time will perish and society will only then realise how much of their life has been wasted online. I could more easily take time to reflect on religious issues in nature than if I was still on Facebook, because in those precious moments, you come to witness the world for what it is and not gaze into your computer screen waiting for the next pop-up.

The Little Mosque On the Prairie (Week 8 Scholarly Review)

Post 9/11 has changed everything for Arabs and Muslims around the world. The West remains relentless in their stereotyping of Middle Eastern people and the labelling of them as "terrorists" does little to ensure world peace in the 21st Century. Canas (2008) in her article The Little Mosque On the Prairie looks at how Muslims are portrayed in a TV series and how the religion Islam tries to expand into the larger social sphere. By engaging in the values and beliefs of the Muslim people in such a context, it is hoped that foreigners may view them as individuals who stand for a worthy cause.

Society today tends to judge people superficially because of something like 9/11 and this immediately disadvantages those with Middle Eastern connections. The way someone may appear, dress or even pray can become the centre of suspicion as paranoia begins to take hold. Is this the way people of contemporary time choose to live their lives? A case in point from the TV show Little Mosque on the Prairie is the new Imam that is detained and interrogated at the airport because of his affiliation with Islam. Canas (2008, p.199) states that the first episode is important because it shows some of the most common prejudices and assumptions associated with Islam and Muslims, propagated through and reinforced by media and public institutions. We learn much from a television show that may substantially dramatize events to elicit a particular response from viewers, however in real life, things are not to be taken so lightly.

The show in other aspects highlights the customs of Islam and the great gender divide. It still may appear to foreigners as an extreme religion but its future remains uncertain. Moving into the future, acceptance will be the biggest challenge.

References

Cañas S. 2008. The Little Mosque On the Prairie: Examining (Multi) Cultural Spaces of Nation and Religion. Cultural Dynamics, 20, 195-211.

Post 9/11 Paranoia (Week 8 Reflection)

When I returned to my karate club in 2010 after a five-year hiatus, it was definitely a feel-good moment and it was surprising to see some of my old friends from years ago. Recently I heard this story of the last time a small group from my karate club travelled to America for the World Titles in 2009 and how one member had issues at immigration upon arrival. This guy of Indian descent who I know quite well, was detained and questioned by airport officials all because of his appearance. Eventually he was free to go but what would have been running through his mind? Naturally you cannot blame immigration officers for having suspicion over an early-twenties individual with a big bushy beard, especially if he looks like he comes from the Middle East. Ultimately this is what America has become after 9/11 and more precaution is taken now to protect citizens of the nation.

This year I will be travelling to America for the 2012 World Titles with my karate group of eight competitors and hopefully if all goes to plan, I first successfully enter the country and second come home with a positive story to tell.


The Framing of Islam on Network News following the September 11th Attacks (Week 9 Scholarly Review)

What has become of the news in the 21st Century and how stories are presented to skew public opinion? When we consider something sacred like religion, there are lines you simply cannot cross. After 9/11 the world has changed its perception of Islam and all those associated with the religion. People assume that any Muslim is a "bad" person because they believe in an "evil" religion that fosters violence and demands constant attention. The media, more specifically the news, tends to be biased when presenting issues related to Islam and Muslims who live in America are chastised and discriminated against because of the widely-negative view of society. Ibrahim (2010) looks at how the media frames Islam after 9/11 in her article The Framing of Islam on Network News following the September 11th Attacks. Through her article we learn that religion is so vast and is often viewed differently by its adherents, those who use it as an instrument of peace and those who utilise religion to fuel their radical objectives.

The ongoing debate about whether Islam is a religion of violence is central to Ibrahim's article. She notes the differences between internal and external Muslims with the following:                               

The coverage of internal Islam mostly described Islam as a religion of peace. Conversely, external coverage of Islam was associated with violence, suicide and jihad. The nature of external Islam as practiced in Pakistan, Arab countries, Afghanistan and Iran was framed as violent while internal Islam was suspicious, but mostly peaceful and inclusive (Ibrahim, 2010, p.121).

So much relies upon how the news conveys its stories about Islam and who actually presents these stories. The truth is often difficult to find because we are presented with distorted facts and left to our own devices as to how we interpret what is presented. Islam will forever be labelled as an "evil" religion if we choose to see it that way and the biggest challenge will be to embrace those who live among us - those who simply rely on religion to support their way of life.

References

Ibrahim, D (2010). The Framing of Islam on Network News following the September 11th Attacks. International Communication Gazette, 72, 111-125.

Can there ever be an unbiased media? (Week 9 Reflection)

The question of whether the media could ever be unbiased is a difficult one to answer. Regardless of whether the answer is yes or no, there is always a clear-cut objective and that is to present stories to the general public in captivating and sometimes poignant ways. Bias is stimulated from how we humans operate and what we witness in real life or on television. As individuals we tend to classify things based on experience and if we are to consider something like religion, we all have different experiences and stories to tell.

Looking at religious issues from the media's perspective, bias is something that will always be present. It ultimately comes down to the presenters of these stories and whether their personal beliefs distort the true meaning of religion and what it represents. Because of the sensitivity of religious-affiliated issues, the media has to watch the avenues they explore and the angles they implement to convey their message.

The Church of Baseball. the Fetish of Coca-Cola, and the Potlatch of Rock 'n' Roll (Week 10 Scholarly Review)

The term 'religion' has come to encompass more than just the regular practices associated with religion. What society craves and how we flourish in everyday life has a lot to do with how religion is viewed. In American culture, sport or more specifically baseball is a passion of the majority who regard the game as a religion because of the way it operates. The "church of baseball", as Chidester (1998, p.745) writes, is a religious institution that maintains the continuity, uniformity, sacred space and sacred time of American life. Sporting matches like baseball attract people in thousands who share the same passion and collectively 'rejoice' the talent on the field. Religion similarly draws people together as a community of faith, so in both cases, there is good in what transpires.

Baseball in America is welcoming to all just like God welcomes all into His sacred church. The sense of belonging is palpable as we continue to love life for what it is, whether it be in the sporting stands or in prayer at church. Chidester (1998, p.746) mentions about the sacred space of home, where baseball is a religion of the domestic, of the familiar and even of the obvious. If nothing else, sport gives us structure as does religion.

Those who become great sports-people are very privileged. To be born with a passion and to live this passion is highly rewarding. Sport and religion share a connection even though initially this may not be evident. There is undoubtedly a mystique about the two that is simply worth experiencing and what enables us to enjoy life's many gifts.

References

Chidester D. 1998. The Church of Baseball, the Fetish of Coca-Cola, and the Potlatch of Rock 'n' Roll: Theoretical Models for the Study of Religion in American Popular Culture. Journal of the American Academy of Religion. LXIV, 4.

Martial Arts and the Media (Week 10 Reflection)

I am aware from my talk on Tuesday that I was not able to discuss how karate can be associated with the media, so it is my intention here to briefly reflect on this.

For those who take up a martial art and not necessarily karate, there is a realisation that it is more than just a sport. Martial arts promotes discipline and fosters a positive outlook on life. Unfortunately our society is riddled with gratuitous violence and we read about this or witness it on television. Innocent people are injured or killed because they associated themselves with the wrong crowd or were simply in the wrong place at the wrong time. My master at my karate academy is involved in an anti-bullying campaign and has been giving talks at schools around Australia. Just last year I was fortunate enough to hear him talk about bullying on the morning radio show 92.5 Gold FM. It is true that too many young children are suffering because of the traumatic effects of bullying and martial arts is there to beat the bully, not physically but mentally. People make the mistake of getting physical and this is by no means the solution, because fighting only causes more damage. I have heard of 'beat the bully without throwing a single punch' and believe this is very possible. The positive messages of martial arts, in this case karate, are certainly being pushed in the public sphere and I consider myself fortunate to be part of something that changes lives.

In essence one does martial arts to avoid fighting at any cost, because it teaches you to rise above conflict. Complications at school or in the general public will always exist, but martial arts educates us to be smart about the choices we make in life.

Remembering our ancestors: cross-cultural collaboration and the mediation of Aboriginal culture and history in Ten Canoes (Rolf De Heer, 2006) - (Week 11 Scholarly Review)

There is so much to Australian history that makes this nation what it is today. To be an Australian means to acknowledge those who came before us and ruled this great land, the Aboriginal people. Society tends to easily dismiss Aboriginal-related issues in contemporary times because of their seemingly unimpactful presence, but this is ultimately a 'slap in the face' to these people. We as a nation come to witness the sacredness of Aboriginal culture through the media today, particularly in film and one that really highlights the cross-cultural debate is Ten Canoes directed by Rolf De Heer.

Not enough credit has been attributed to Aboriginal tribes but Ten Canoes dwells into this timeless, mythical environment that is unknown to foreigners. Davis (2006, p.10) states that Ten Canoes counters the history of representation of colonial violence and subjugation through its creation of a wide range of archetypes that allows for the full range of human characteristics and behaviour in this story of Yolngu ancestors. Too often do we negatively associate Aboriginal people with delinquent behaviour and having poor education, but a film such as this one attempts to diverge from all negative labelling.

Looking into the future, we should not view Aborigines as a race of people who now have little to offer, but a collective group of individuals who aspire to positively contribute to this great nation with their knowledge and wisdom.

References

Davis T. 2007. Remembering Our Ancestors: Cross-cultural Collaboration and the Mediation of Aboriginal Culture and History in Ten Canoes (Rolf de Heer, 2006). Studies In Australasian Cinema, 1, 1, 5-14.

Rabbit-Proof Fence (2002) - (Week 11 Reflection)

When I think of Aboriginal-related issues in film, Rabbit-Proof Fence (2002) immediately comes to mind. Admittedly I have not viewed many Aboriginal films, but I was in Grade 8 when I first saw Rabbit-Proof Fence as part of my history unit. Director Phillip Noyce really conveys the tension well between white Europeans and Aborigines in the film, particularly as we come to learn about the three young children on their perilous journey home. This is ultimately a film that revisits a bad chapter in Australian history (1910-1970) as half-caste Aboriginal children were forcibly removed from their homes and trained to become servants for white families.

The second time I viewed this film, I had similar feelings toward it like the first time, but it makes you ponder about all the horrible government legislation of the past that tested human rights and equality. We think of the Stolen Generation and it resonates with viewers when you witness Rabbit-Proof Fence. Fortunately there has been some closure when in 2008, the then Prime Minister Kevin Rudd issued an apology to the Stolen Generations and it was well received by the Aboriginal people.

History governs who we are and how we change the nation, and it is hoped that all Aboriginal people can move towards a positive future.

Shinto Perspectives in Miyazaki's Anime Film "Spirited Away" (Week 12 Scholarly Review)

Asian films certainly do convey important cultural values and beliefs regardless of genre. Films become meaningful when audiences can relate to them, through the characters that are introduced and whatever they may experience on screen. This is particularly true for films with religious association where viewers can come to appreciate their faith even more. Boyd and Nishimura (2004) in their article Shinto Perspectives in Miyazaki's Anime Film "Spirited Away", look at how Shintoism plays a major role in Japanese society and how the values of this religion influence the characters in the narrative.

We really come to learn of the character Chihiro in "Spirited Away" and her journey of transformation. As viewers we learn that nature can be polluted, the sacred can be tarnished and the human mind can be put to the test, but religion puts everything into perspective. Boyd and Nishimura (2004, p.3) state that relating the film to the Shinto perspectives and looking more closely at the Japanese version, one comes to understand Chihiro's character development in a relational, rather than individualistic context, and the importance of tradition for Miyazaki comes into focus. The film is utterly poignant in this sense.

When we look back on our lives, we can feel just like Chihiro because no life is full of joy all of the time and we always strive to be better than our current selves. Spirited Away is highly relevant to those seeking redemption.

Boyd JW and T Nisimura. 2004. Shinto Perspectives in Miyizaki’s Anime Film ‘Spirited Away. Journal of Religion and Film, 8, 2.


The Last Samurai (Week 12 Reflection)

There are some Asian films that are simply not believable in any sense, Crouching Tiger Hidden Dragon included, but then there are films that are historically relevant and encourage us to ponder on events of the past. The Last Samurai is an all-time favourite of mine because we learn of an era in Japanese history - the Samurai era. Though this may seem worthless to people of the West, we can certainly appreciate the development of nations like Japan over time through its hardship and sacrifice. Certainly the latter theme of sacrifice is complimentary of the Samurai era where these fearless warriors engaged in battle and died in the name of honour.

Actor Tom Cruise plays his part brilliantly in the film as an American war leader who is captured by the Samurai, but we as viewers can relate to Cruise here as an outsider of Japanese culture. He becomes intrigued of the Samurai way of life and eventually becomes one of them. The narrative is poignant and such a volatile period in Japanese history will never be forgotten.

The Role of Media in the Threats and Opportunities of Globalization for Religion (Week 13 Scholarly Review)

Globalization changes the way we view things in life because inevitably, the world is constantly changing. A key focus is communication in society and how the world remains connected through various forms of technology and media. Religion too in the 21st Century is changing, in the way people worship and how they come to believe what they believe. Ayatollahy (2008) in her article The Role of Media in the Threats and Opportunities of Globalization for Religion, discusses how the process of globalization enables us to see life in a different light.

For years Western ideology has dominated the world stage and this is why there is so much conflict between nations today. When religion is introduced, the values and beliefs that are fundamental to certain nations may not necessarily concur with Western perspectives, and thus you have a difference in opinion. Ayatollahy (2008, p.38) states that the failures of Westernization, renewed attention to regional cultures, and the value of reliance on indigenous cultures has become the new intellectual discourse. These developments have restored religion to the centre of cultural activities of most countries. What is important to recognise is that religion is valued differently across the globe and people are prepared to accept what they feel positively contributes to their way of life.

While we may not be able to delay the process of globalization, we can ideally position ourselves to understand the issues that affect society and assist in the positive growth of humanity.

Ayatollahy H. 2008. The Role of Media in the Threats and Opportunities of Globalization for Religion. Journal of Media and Religion, 7, 1, 34-44

Religion and Media on the global stage (Week 13 Reflection)

This final reflection is in response to one of the questions listed on blackboard regarding the change of religion in differing circumstances.

Undoubtedly, globalization forces everything to change in some aspect because if change does not occur, then new ideas cannot be formulated and society could never advance. Something sacred like religion is changing very much, from the way rituals are performed to the broadcasting of religious-affiliated issues around the globe. We often tend to dismiss the unfamiliar and even discredit religions from foreign countries based on what we see on television or read about in the papers. For example, would we still view Islam as an evil religion had it not been for 9/11? History has a way of shaping our perspectives on religion and that is not to say we are all impressionable, it is merely how we remember certain events forever.

Religion and media are inextricably linked, but in order for religion to continue to mean something in the world, we must first accept diversity and then refrain from judging what we are not qualified to judge.