How do we conceptualise evil?

There are a number of ways evil is conceptualised throughout cultures across the globe. Is it a supernatural force? Is it part of the human condition? What shape does it take? Does it even exist at all? Betty (2005) approaches this question through examining cross cultural instances of 'demonic possession' and seeks to understand how psychiatry should respond to such cases. By accepting that evil exists and can be represented in the form of supernatural spirits (Betty 2005: 14) Betty represents an interesting position that contrasts with the views of Western scientific materialism. While Betty acknowledges that spirit possession or oppression may be explained by a diagnosis of multiple personality disorder and that not all instances of mental illness can be accounted for by evil spirits (2005: 24-25), he nevertheless finds these explanations unsatisfactory and continues to question the Western materialist perspective. Another view of evil is that put forward by the likes of Arendt and Zimbardo. Rosenthal (2011) explains that in this perspective, evil as a malevolent external force does not exist, but rather humans may commit horrendous acts if they find themselves in a particular set of circumstances (156).


References

Betty, Stafford. 2005. 'The Growing Evidence for ‘‘Demonic Possession’’:What Should Psychiatry’s
Response be?'. Journal of Religion and Health, 44(1): 13-30.

Rosenthal, Abigail L. 2011. 'Defining Evil Away: Arendt's Forgiveness'. Philosophy, 86(2): 175-174.

Transhumanism as a secular faith?

Transhumanism can be understood in a number of ways. Three major approaches have been as a field of psychology (Koltko-Rivera 1998: 76), as a philosophical and cultural response to the Enlightenment, or as a technoscientific approach to the future of human capabilities (Tirosh-Samuelson 2012: 715). These are broad categories and each approach the question of religion and transcendence in different ways. Further, they each conceptualise differently what it is to be human and the role technology may play in future human development. Much of the present research in the field of Transhumanism is developed in either of the latter two fields. Tirosh-Samuelson (2012) focuses on the distinctions between philosophical and technoscientific approach, and notes that while both approaches 'envision the eventual obsolescence of the human species' (715), they hold significantly different philosophical perspectives. The philosophical / cultural approach within transhumanism is critical of the Enlightenment and is generally secularist. In contrast, those advocating technoscientific approach view themselves as a continuation of Enlightenment thinking and maintain a belief in human reason and capacity to evolve. Further, they use religious motifs to illustrate their worldview, and believe they are working toward enabling human transcendence (Tirosh-Samuelson 2012: 715-16). 

As I have written before, both approaches are problematic. However, Tirosh-Samuelson (2012) acknowledges these issues (718), before asking whether these approaches can be considered religious (721). He finds that the technoscientific approach in particular has religious dimensions associated with the faith in Kurzweil's theory of a singularity (2012: 723) as well as the desire for humans to, through technology, transcend the flesh in cosmic self-realisation (726). 

However, I am left to wonder, even as a fan of video games and science fiction, two fields that broadly use the ideas and concepts of transhumanism, are these worlds desirable? And what happens to not only those humans left behind in these worlds, but the Earth itself, its flora, fauna, and eco-systems? To privilege scientific knowledge over other forms of knowledge to such an extent that the essence of nature is lost would be a mistake. 


Reference

Tirosh-Samuelson, Hava. 2012. 'Transhumanism as a Secularist Faith'. Zygon, 47(4): 710-734.

Is there even any evidence for prescribing religion?

An article in the New England Journal of Medicine (NEJM) casts doubt on the evidential underpinnings of the belief in some medical fields that 'prescribing religion' should form part of a treatment plan. I have written earlier of two concerns regarding this practice. The first is that by using religion or religious beliefs and practices for instrumental / utilitarian purposes is to lessen its efficacy, as it leaves out the meaning making that provides the deeper connection that can provide some health benefits. There is also an ethical element to this issue. The second issue is that t may not be religion itself that is providing health benefits, but rather the associated lifestyle and socialisation, and thus a treatment plan should include these non-religious elements.

However, both these points rest on an assumption that the evidence is strong enough to create the debate in the first place. Sloan (2000) raises three concerns over the methodology used to develop the argument that religious faith and practice is beneficial for ones health. The first is that the strongest evidence comes from church attendance, and that there is no link between other religious activities and health (Sloan 2000: 1913). Second, and following on from this, is that there is no distinction made between the various types of church services, and that given the wide variety of services across different religious groups, it is premature to endorse church attendance for reasons of health (Sloan 2000: 1913). Finally, there has been no trial that has sought to find evidence that supports the proposition that attending church on the recommendation of a physician can lead to improved health outcomes (Sloan 2000: 1913-14).

Thus, while studies may show that people in the United States would like their religious beliefs taken into account by their doctor, there is little evidential basis for physicians to encourage religious faith as part of a treatment plan.

Reference

Sloan, Richard P. 2000. 'Should Physicians Prescribe Religious Activities?'. The New England Journal of Medicine, 342(25): 1913-1916.




 

Zen Buddhism and Dual/Non-Dualism

There could be any number of motivations for one to begin meditation. I have written earlier of the dilemma faced by physicians keen to 'prescribe religion' for its utilitarian and instrumental value to physical and mental health. In part, this can be understood as advocating for an uptake of a practice of meditation, or contemplation - both common to many religions. Thus meditation can be, and indeed is, commonly practised in secular society outside of a religious framework. Of course, widespread practice means that the individual approach and experience will vary a great deal. 

I find the approach to meditation found in Zen Buddhism most interesting. The idea of reality as a construct that takes place between ones thoughts and ones senses means implicitly that there must be something prior to this interaction taking place. This distinction can be understood as dualism and non-dualism. In practice, meditation then can be seen as a means of accessing the non-dualist world, or the 'true' reality through transcending the dualist, 'constructed' reality or way of knowing (Suzuki 1938: 48, 53). While controlled access to this state through meditation may require considerable training and experience, having and maintaining an awareness of these two states can augment ones experience of life, and allow for moments or glimpses of a true reality.

Reference

Suzuki, Daisetz Teitaro. 1936. 'Zen Buddhism'. Monumenta Nipponica, 1(1): 47-58

Multiple Modernities and Secularisation

The idea that there exists multiple modernities, each comprised of a multitude of spheres of influence (Eisenstadt 2000) is a useful way to conceptualise the differences between cultures across the world. It accounts for the complexities of a society, and gives an insight into how such complexities have developed in the era of colonisation and then globalisation (Eistenstadt 2000: 13-15).

Given such a broad framework, it is then possible to identify and unpack the role that religion may continue to play in a world featuring such cultural fluidity in a web of constructed, overlapping spheres. Religion in this instance can refer to both the public institutions and the private practices of individuals.

Casanaova (2013) identifies three forms of secularisation that may take place within this broader understanding of modernity. While in Western European (along with Australian) society, the differentiation of the secular (scientific and political) and religious spheres has become more firmly established over time, Casanaova (2013) contends that this is not a fait accompli, and indeed many areas throughout the rest of the world have seen these spheres remain entwined, or at least developing alongside one another (169-171). It seems that this point can be lost in the secular West, with a mainstream perspective holding that for society to 'progress', religion should be relegated to the private sphere, if not given up completely. However, this line of thinking ignores the idea of multiple modernities and the variety of contexts societies develop in throughout the world.


References

Casanova, Jose. 2013. Is Secularisation Global? In Opening New Spaces: Worldwide Mission and Secularisation. Accessed 12 September 2014. Available at  http://berkleycenter.georgetown.edu/publications/is-secularization-global


Eisenstadt, Shmuel N. 2000. 'Multiple Modernities'. Daedalus, 129(1): 1-29.

Witchcraft, Positivism and Neuroanthropology

I found it very interesting to learn that Witchcraft was primarily studied by historians rather than religious scholars. Consequently, it is a pursuit framed in a postivist approach seeking to find explanations for witchcraft and the persecution of witches through the social sciences and empirics. In many respects, this makes sense, as it is useful to apply a variety of lenses to broader cultural phenomena (Gaskill 2008). Certainly, the suggestion that politics lay at the heart of the witch trials is compelling (Rowlands 2003 in Gaskill 2008: 1082). However, this approach is - for the most part - somewhat limited in terms of the actual lived experience of those accused of witchcraft, and how they experienced the 'unseen world'.

It is here that perhaps the work of religious scholars and of neuro-anthropologists may offer an insight into the lived experience of those affected. Luhrmann (2012) explores cultural conditioning and the effect that it has on what Western psychiatry understands as schizophrenic experiences. She found that in Accra, Ghana, those that heard voices were described as being witches, or possessed by spirits, yet were not necessarily in trouble. Instead, positive inner voices were seen as beneficial and could provide guidance and advice (in Downey 2012).

This provides yet another approach to understanding what was going on when accusations of witchcraft were levelled. The experience of religious mystics should also be considered as part of a broader perspective on the experience of witches rather than a purely rational approach.

References

Gaskill, Malcolm. 2008. 'The Pursuit of Reality: Recent Research in the History of Witchcraft'. The Historical Journal, 51(4): 1069-1088.

Downey, Greg. 2012. 'Tanya Luhrmann, Hearing Voices in Accra and Chennai'.Neuroanthropology Understanding the Cultured Brain and Body, accessed 8 September, 2014. Available at http://blogs.plos.org/neuroanthropology/2012/10/28/tanya-luhrmann-hearing-voices-in-accra-and-chenai/    

Transhumanism

Transhumanism, as described by Leigh in his seminar, taken to its logical conclusion is objectionable and problematic on a number of levels. Not only in terms of whether or not it can be considered a religious movement, but politically and ethically it is silent in regard to equality and sustainability, privileging the knowledge and worldview of a select few that consider themselves at the forefront of human development. In embracing scientific materialism it forgoes any sense of metaphysical transcendence or overarching ethical framework to work within. In this respect, it is not dissimilar to libertarian philosophies and can be recognised as a product of the neo-liberal paradigm it has been developed within. As a side, but not unimportant point, is also amusing to see groups that largely identify as atheist adopt religious language in order to better articulate their position.

By advocating a future where human cognition is augmented by technology, thereby transcending our animal nature through physical enhancements rather than through 'hoping' or 'coping' (Hopkins 2005: 15-17), transhumanism veers toward a type of social darwinism. The unlikelihood of universal access to such procedures would result in a further inequality within communities and across the globe. Further to this, claims that advances in technology will lead to greater health and happiness ignore the growing rates of obesity in the West and the increasing awareness of mental health problems that many people face.

Reference

Hopkins, Patrick. 2005. 'Transcending the animal.' Journal of  Evolution and Technology, 14(2): 13-28

Prescribing religion?

Given the links between improved health and religious belief and practice, the question of whether or not a non religious individual should adhere to a set of religious beliefs purely for the health benefits is raised. A common perspective, adopted by a number of health professionals, would argue in terms of a utilitarian perspective. That is, if the efficacy is there, then a treatment plan that encouraged the uptake of religious practice should be put in place (Astrow et al 2001: 283, Larimore et al 2002: 70). However, this is to misrepresent the data, and avoids two important qualifications. The first is whether or not it is religious or spiritual belief itself driving the health benefits, or rather the associated lifestyle practices of the religious individual that has the positive effect (Astrow et al 2001: 284). Whether these practices are abstaining from alcohol or other intoxicants, regular exercise or regular social contact, it could be that patients should be encouraged to adopt aspects of these behaviours, rather than a faith per se. 

The second aspect that must be considered is this utilitarian approach itself. Taking something such as religion, that for many people is an end in itself, and adopting it as a means to an end without any of the associated meaning making that provides for that fuller, lived experience is worthy of pause for thought, not only on ethical grounds, but it may be that without the deeper, inner connection, then the efficacy is lessened anyway. Cohen et al (2000) argue that without the sincerity, religion can not be practised for it's associated health benefits alone (42). Indeed, there is more to the deeper connection to God than simply having one's needs met, and to think otherwise is a flawed understanding of theistic faith (Cohen et al 2000: 43).

References

Astrow A.B., C.M. Puchalski, & D. P. Sulmasy. 2001. 'Religion, spirituality, and health care: Social, ethical, and practical considerations'. The American 

Journal of Medicine 110: 283-287.

Cohen C.B., S.E. Wheeler, D.A. Scott, & the  Anglican Working Group in Bioethics. 2000. 'Prayer as therapy: A challenge to both religious belief and professional ethics'. The Hastings Centre Report 30(3): 40-47.

Larimore W.L., M. Parker, & M. Crowther. 2002. 'Should clinicians incorporate positive spirituality into their practices?  What does the evidence say? Annals of Behavioural Medicine 24 (1): 69-73

Translating a Chinese text into English, via Sanskrit or Gandhari

In Taking Account of the Indic Source Text (2010), Rod Bucknell demonstrates at length the nuanced reading that is required when translating a Chinese text into English when the Chinese itself has been translated from Indic languages such as Sanskrit or Gandhari. This is illustrated as he describes the process by which he transcribed the Chinese Buddhist texts Taisho Volumes One and Two (Bucknell 2010: 45).

A parallel text - early writings which informed the initial Indic text - are of immense value in attempting to reconstruct the meaning and intention of the source material. With this backgrounding, the Chinese can be translated to Pali - a language closer to the Indic languages - which can then be translated into English. Bucknell likens this to a mental reconstruction, in skeleton form, of the Indic languages, that can then be fleshed out as it were, allowing for a more accurate English translation (Bucknell 2010: 46). Given the inconsistencies of the Chinese texts, this step preceding an English translation is necessary.

While this approach is generally favourable to accurate translations, there are occasions where distinctions must be made not only between mistranslations into Chinese and genuine doctrinal disagreements, but also where double meaning may exist which to stress or value over the other (Bucknell 2010: 49-50). Further challenges arise as a result of some Chinese characters bearing close resemblance to one another, and thus the underlying reasoning for both must be sought. Ideally, one set of characters would fit closely with the meaning in Pali or Sanskrit, and the other would not, meaning that it is an error in the copying, rather than two equally plausible translations with significantly differing interpretations (Bucknell 2010: 51).


References

Bucknell, Rod. 2010. Taking  account of the Indic Source-text. In Translating Buddhist Chinese:
Problems and Prospects. (K. Meisig, ed.) Wiesbaden: Harrassowitz, 45-52.

Future of Christianity?

The future of Christianity is a fascinating and complex subject, able to be explored from a number of angles. I believe there is an opportunity for the Church to re-engage with the secular West by articulating a position founded upon social justice and the many ways theology can interact with the arts, the environment and the social sciences. This approach to theology is described by Placher and Nelson (2013) as "one of a matrix with many nodes, rather than a wheel with a single center" (266). Similarly, 'process theology' as developed by Alfred Whitehead, is a metaphysical approach to theology that sees the world as a series of interconnected processes driven by the love of a poetic God.

The foundation for a theology with a focus on social justice can be found in Liberation Theology, a Catholic movement that arose in South America in the 1960's. The recent appointment of Pope Francis - the first South American Pope - is perhaps a sign that the Catholic church realises that it's future lies in developing countries, and a message centred on God's love for the poor. An integral parable in Liberation Theology is that of the shepherd and his lost sheep. In essence, God cares more for the sheep, lost on its own and separated from the flock, than the majority of sheep that are together and safe. This is used to demonstrate to those in rural, agricultural economies that God has a plan for the poor, and that while they may not be wealthy, and life can be difficult, He has not forgotten them (Hoy 1986: 3, Placher and Nelson 2013: 267-8). It is quite a political theological stance in many respects, and is concerned equally with religious behaviour through practical work with those in need as it is with scripture (Gutierrez in Siker 1996: 46-7).

Thus, there are avenues here that can be pursued and promoted by Western Christianity to re-engage with the secular West. As it stands, the church appears to hold a reputation amongst those that would not consider themselves religious as either a stuffy institution plagued by scandal, or 'mega-church' with a focus on the youth, wealth accumulation and 'daggy' rock music.


References Cited

Placher, William C., and Derek R. Nelson. 2013. A History of Christian Theology : An Introduction. Louisville, KY: Westminster John Knox Press, 2013.

Siker, Jeffrey S. 1996. 'Uses of the Bible in the Theology of Gustavo Gutierrez: Liberating Scriptures of the Poor.' Biblical Interpretation, 4(1): 40-71.

Secularization

While the increased secularization of the West has been a process that developed historically following the Enlightenment, it seems as though this process has sped up rapidly over the last decade. In his essay, Rethinking Secularization: A Global Comparative Perspective (2006), Casanova seeks to clarify what is meant by the term secularization, and demonstrates how difficult it is to draw broad conclusions to explain the secularization in both the United States and Europe, not least of all because, as he identifies, there are three ways in which the term secularization can been understood. These three approaches are as follows: secularization as the decline of religious beliefs and practices, as the privatization of religion and as the differentiation of the secular spheres (Casanova 2006: 7). He argues that none of these three approaches can adequately explain the different experiences and contexts of secularization around the world and across different faiths. Casanova also questions the extent to which any form of secularization can or should fully do away with religious influence in the public sphere (Casanova 2006: 20).

Reflecting on the discussion in class, and the accounts of people's reluctance to identify as spiritual or religious, I wonder if the confluence of celebrity atheists and ubiquitous social media has played a role in leading people under the age of thirty to be disdainful of religious movements. It seems to me that people use facebook and twitter to construct a public identity, defining themselves for others by what they 'like,' and equally, what they dislike. When Ricky Gervais and Richard Dawkins post snarky (at best) tweets about religion, their legions of fans and followers will spread it around, defining themselves in the process. Amidst this atmosphere of scorn, it is not hard to see why some may be reticent to speak about their thoughts on religion and spirituality. This goes well beyond the secularization of the public sphere that Casanova wrote of, to an adversarial position whereby opposition to religious influence includes not just religious institutions but also religious individuals.

References Cited

Casanova, J. 2006. Rethinking secularization. Institute for Advanced Studies in Culture.
http://iasc-culture.org/THR/archives/AfterSecularization/8.12CCasanova.pdf

Voice and Representation

I always feel hesitant to give my opinion on what other cultures should be doing. I'm aware of my own privileged status as a white male, and tend to get irritated with others like me for speaking out on issues that are either none of their concern, or they can't possibly fully understand.

However, given that, I have some general thoughts on culture and the Arts and the merits of distinct voices being given an opportunity to tell their stories. Essentially, I see opportunities for everyone to benefit in a number of ways. The mainstream / dominant culture is broadened and benefits from seeing other perspectives, while the minority / indigenous culture is empowered and given a voice. There are also opportunities for collaboration - as was pointed out in the Raheja reading - a valuable process in terms of both strengthening relationships between the participants and also the results it can generate (Raheja 2011: 195). Collaboration is also a learning experience and has its own value to the individual as well.

Another perhaps overlooked aspect of the Arts is that given the general lack of funding, any program or endeavour that creates opportunities to work shouldn't be rejected out of hand, purely because it doesn't live up to an ideal of how we as the mainstream feel about how indigenous people should be represented / should represent themselves. Deborah Mailman's character in The Secret Life of Us for example, was a strong character that happened to be Aboriginal, yet was multi-faceted and had depth beyond that.

In my experience, indigenous and non-indigenous artists (both actors and musicians) tend to understand that to be paid to create is a privilege that doesn't extend to everyone that would like the opportunity. Individuals can always say no, but shouldn't necessarily be judged too harshly for opting for the money every now and then.





Raheja, M.H. 2010. Visual Sovereignty, Indigenous Revisions of Ethnography, and Atanarjuat  (The Fast Runner). In Reservation Reelism : Redfacing, Visual Sovereignty, and  Representations of Native Americans in Film. University of Nebraska Press. Ch. 5, Ebook.

Framing the Media.

I am obsessed with framing. Looking for bias, looking for silences. Commercial networks, and even the ABC, are so consistent in the way they frame stories that it feels as though I am unrepresented and left without a voice on so many national issues. This lack of engagement is frustrating, though for me it arises out of a sense of feeling completely out of touch with mainstream Australia. I imagine it would be a lot worse if I was part of a minority group that, as a result of media portrayal, felt stigmatised, completely misrepresented and completely misunderstood.

It is here the media have to weigh up their responsibilities. Are they to the public, owed fair and balanced reports, with experts providing facts? Or is the media responsible to its owners, to its advertisers and its shareholders, whereby the public are presented with populist reports that re-affirm existing opinions, a dash of celebrity news and a healthy side of sport. It is a comfortable formula, and it is a cheap (non expensive) formula. International stories can be syndicated (from other media organisations owned by the same media group), the political narrative is overly simplified and crime is committed by monsters who need to be kept off the street.

It is the nature of the media machine though. A half hour spot in prime-time is so valuable in terms of viewers (potential consumers) that a low risk approach has to be taken to maximise the opportunity for the companies that are spending money, buying expensive advertising during the commercial breaks of the program. Not only that, but half an hour doesn't allow for context or in depth analysis of more than a couple of stories anyway, particularly when the subject is 'youth crime' or 'religious extremists.' Instead, broad generalisations - that are so far from the truth as to not really mean anything -  abound, and viewers are given an appraisal of events that can do more harm than good.

Given this, it is little wonder that minority groups are the targets of vicious attacks, both on line and physical. It is a nasty underbelly that exists not only in Australia, but across North America, Europe and Scandinavia, and it will take a courageous politician or media figurehead to stand up to it and discuss why it's so damaging.

Sigur Ros & Attenborough Vs Bliss n Eso & JBT

Sigur Ros & Attenborough Vs Bliss n Eso & JBT

Sigur Ros and Attenborough (via the BBC) win hands down. It's not all Bliss n Eso's (with John Butler's help) fault though, they were up against it from the outset.

Visually - Even putting aside for one moment the music behind these film-clips (the quality of which is admittedly subjective), in the argument for preserving our planet, having the most expensive documentary ever filmed (in the BBC's Planet Earth) on your side is going to go a long way when it's in competition with file footage that had been spliced together. It's not just the quality of the film itself though, but what it's depicting. Attenborough shows the wonders of nature, without a human in sight. Unspolit landscapes abound, and the fierceness of both the natural and animal world is on display. It is so well captured and the absence of humans only reinforces how small we really are, and how well the Earth copes without our influence.

In contrast, the Bliss n Eso clip shows all the worst traits of humanity and reinforces how destructive people can be. I get that it's confronting, and is making a point, but in trying to convince people to save the planet, the clip only made me think the planet would be better off without any humans. Not least Bliss n Eso.

Musically - It's not that I even disagree with Bliss n Eso and John Butler. They're on the right side, and they're arguing for the right things. It's just that it's so poorly done, that they do their message a disservice. Middle class white musicians from the inner city are never going to convince those that are happy to see the environment destroyed to change their mind. They're preaching to the converted (and even then, turning a lot of them off). Again, it's not even the message itself, but rather the delivery. It is so obvious. The lyrics are about as trite and simplistic as lyrics get. If someone had to write a stereotypical Aussie hip hop song regarding protecting the environment and being cool to each other, they would come up with something very similar to that Bliss n Eso (and John Butler) song. Having said that, I don't really know anything about Bliss n Eso, so I may be being unfair. Still, it's right up John Butler's alley, so the same argument applies to him.

Jonsi from Sigur Ros on the other hand, sings in Icelandic, and occasionally Hopelandic (a combination of Icelandic and a made up language he uses to sing in). If nothing else, this prevents any cringe worthy lyrics ruining what might otherwise be a positive or moving experience. At least, it does for people that don't speak Icelandic.






I suppose I am being a bit harsh.

Nature and Collective Poem

We called the Eastern side the Oceanside and it was there that we watched sharks
From Indian Head to sand bars below
we watched with purposeless intent, too and fro
And so they came, dragging in the evening, long eyes stitched to going forward
then disappeared again, dragging our eyes beneath the waves, as if in dream.

Hyperspace, we're going into hyperdrive.

Reflecting on this weeks (excellent) presentation, and Heidi Campbell's chapter regarding the Abrahamic faiths and their engagement with new media, the sentiments that resonated most strongly with me, in that they seemed to encapsulate the core of what I'd intuitively felt, came from Campbell's elucidation on the Islamic approach to Religion On-Line.

As was discussed in Wednesday's seminar, one of the potential problems with people searching for their spiritual nourishment on line is that they miss out on the physical, collective experience of being around other worshippers, while at the same time contributing to the dwindling participation rates in neighbourhood congregations.

However, this autonomous worship can also lead to a false knowledge of religious texts, and raises the question, 'Is everyone's own interpretation of a religious text equally valid?'


Campbell cites the warning on the homepage of the University of Southern California's Muslim Student Association's Qur'an Database webpage.

"Today, technology is helping bring Islam into the homes of millions of people, Muslim and otherwise. There is a blessing in all this of course, but there is a real danger that Muslim's will fall under the impression that owning a book or having a database is equivalent to being a scholar of Islam.This is a great fallacy. Therefore, we would like to warn you that this database is merely a tool, and not a substitute for learning, much less scholarship in Islam (Campbell 2010: 32)."


Given the enormity and freedom of the Internet, any and all theories and interpretations may be suggested and discussed. This is not necessarily a bad thing in and of itself, but it seems to me that even among secular groups people tend to like listening to and discussing things with people that agree with them. Amongst certain religious groups however, this potential echo chamber can lead to such misinterpretation of religious texts that the benefits of the space and freedom of on line religious learning are seriously undermined. This though, obviously is not restricted to religious groups, with any number of anti social groups exploiting the same space.

As an Iranian cleric is quoted as saying,

"The internet is like a knife. You can use it to peel fruits, or to kill someone. But that does not mean that the knife is bad (Campbell 2010: 33)."

References

Campbell, H. When Religion Meets New Media. Taylor and Francis, 2010.

Just sayin'.

At least our spiritual lives aren't vulnerable to the market yet. And football clubs do a great deal of good community work. I'm yet to be convinced Nova offers anything though.

Controlling Your Message / Know Your Product

A reflection on Mara Einstein's The Evolution of Religious Branding.

Branding. The marketing people, along with their co-conspirators, the PR people, have taken over and infiltrated just about every facet of society. Certainly every facet of society that brushes up against the media. National folk heroes - our sporting organisations - and folk devils - politicians - are pre-occupied with their image, with teams of advisers seemingly perched on both shoulders whispering in their ears the importance of staying on message. Staying on message, another awful term introduced by these whisperers. To stay on message is to protect the personal brand, the brand of their employee/party and of course, to validate the employment of said whisperer. Like player agents, they've created roles for themselves and convinced those  using them that they're indispensable.

Meanwhile commercial media waits, ready to pounce. "In the public interest!" they cry as they expose and humiliate some poor fool caught unaware. Perhaps it is, perhaps it's not. However, these commercial media outlets have their own fallible stable of 'stars' and their own teams of marketers and PR people, to massage any indiscretion to cause the least amount of damage to their brand. It's a game, and a fairly ugly one at that.

And now, with a sense of if you can't beat them... the church, in the face of dwindling attendances and an ageing congregation has too bought into this game. The youth demographic, whether Gen Y or younger, have been raised in this media driven era, where both information and the individual exists as a commodity, so it makes sense for the church, in trying to reach a younger audience, to do so through channels most likely to reach and resonate.

From the privatisation and corporation style structure of the Hillsong Megachurch, to Scientology running a sophisticated on-line awareness campaign, the determined push of marketing and branding into religion has had initial success. But what kind of success? And at what cost?

By targeting such a young demographic, the hope is that the individual will identify with a particular religious brand, and 'spend' both their actual (by way of donations, purchasing merchandise) as well as their spiritual (being an ambassador, getting involved in the community) wealth there. It will be hoped that families become engaged and new generations of worshippers continue to become involved.

In that sense, it has the makings of a long term plan. But it still seems to be a long term plan that hinges in no small part on the continued engagement with youth culture, and youth cultural trends change significantly over the course of if not a few years, then certainly by the decade. People move on.

That's not to suggest that church going is like 80's outfits, or grunge music. But if it begins to be marketed in the same way that more seasonal products and styles are, or governed in the same way that football clubs and FM radio stations are managed, then it risks being devalued to the same level.

Perhaps it goes hand in hand with corporate governance and transparency. Or return on investment. But as much as I love my football team, and some people must love the breakfast crew on Nova, it's a shame that our spiritual lives, too, are exposed to the market.

Modern Hymns 2

The two previous songs, Murderer (performed by Low) and I'll Be Glad (performed by Bonnie 'Prince' Billy, but written by Shannon Stephens) are among my favourite songs of the last five years or so. They represent quite contrasting perspectives on a personal relationship with God.

Low originate from Duluth, Minnesota. Key members, Alan Sparhawk and Mimi Parker are married and are practising followers of the Church of Jesus Christ of the Latter Day Saints. While they've never marketed themselves as a 'Mormon Band,' their personal religious beliefs have informed aspects of the band's lyrical content throughout their career. Murderer appeared on their 2007 record, Drums and Guns.

Shannon Stephens is a Seattle singer songwriter, whereas Bonnie 'Prince' Billy hails from Louisville, Kentucky. B'P'B covered I'll Be Glad on his 2008 record, Lie Down In The Light. 

Modern Hymns

Murderer

One more thing before I go
One more thing I ask you, Lord
You may need a murderer
Someone to do your dirty work

Don't act so innocent
I've seen you pound your fist into the earth
And I've read your book
It seems that you could use another fool

Well, I'm cruel and I look right through
You must have more important things to do
So if you need a murderer
Someone to do your dirty work

Low/Mimi Parker, Alan Sparhawk, and Matt Livingston



I'll Be Glad

I'll go anywhere that you do
And if you don't go before
Lord, I don't want to go without you anymore

Meet me in a pillar of fire
Shade me with a big white cloud
Lord, wherever you go, you'll always have me around

You will give my body rest
And never let me thirst
So I'm not going anyway if you don't go there first

And when I see you beckoning me
That's how I'll know
Lord, following your lead is the only way I'll go

When you get your flock together
Please take me along
Lord, I'm too weak to travel
I'll be glad you're strong

And I'll lean on your arm.

Shannon Stephens, Will Oldham