“The significance of nature connectedness”

Environmental activism has become increasingly more important since the rise of the industrial age.  Poets such as the likes of Henry David Thoreau, give an early voice to the importance of nature; not only as essential to human existence on earth, but also as vastly significant to the individual’s spiritual self. In the modern age, Pagan and religious denominations such as; Christianity, Judaism, Islam and Buddhism, have become ever interested in environmental concerns; linking scripture to the importance of nature in the individual’s spiritual journey. This connectedness between nature and the spiritual self brings about environmental activism and awareness, and amongst some; a spiritual experience.

Man, being a consumer; takes from nature and remoulds these natural resources to create a new, marketable and material image.  Nature in connection with spirituality in the individual; brings us back to the purity of the unrefined natural world. Morrison (2003) in his work ‘Wilderness and Clearing, Thoreau, Heidegger and the poetic,’ compares the differing reasons behind the environmental activism of renowned nature poets Henry David Thoreau and Martin Heidegger. Thoreau believes in a higher law, where the individual is required to be a preserver, not a destroyer or consumer, (Morrison 2003). Heidegger on the other hand believes that science is at fault for the condition of the natural environment, that “we posit nature itself, and thereby put it at our disposal,” (Morrison.2003.p.146). These two 19^th century poets regardless of their perspectives give voice to environmental activism in a time when the industrial revolution was at its peak. Thoreau and Heidegger both call for the individual to respond actively to the destruction of the natural world, connect to nature and to be open to a profound spiritual experience.

This early form of environmental activism alerted the general public to the importance of spiritual discovery in nature. Heintzman (2009) connects the spiritual experience to a long historical association to leisure (p.420). Leisure activities in the context of the Australian culture usually occur in the outdoors, whether at the beach, a picnic in the park, or a walk along the river. Heintzman (2009) however distinguishes the important difference between leisure in nature and spiritual discovery. Heintzman writes that, “…being alone in these settings are more likely to be associated with spirituality,” (Heintzman. 2009. p.432). To this, Snell and Simmonds (2012) found, ‘”from conducting in-depth interviews with 11 participants before and after an outdoor residential camp…. that social experiences, time alone and positive feelings in nature all influence participants’ reports of spirituality in nature”, (Snell and Simmonds. 2012. p.327).  Hence it is seen that historically in its early form; environmental activism was publicised by romantic era poets- who not only asked the individual to respond to the wanton destruction of natural landscapes, but also to become involved with the spiritual aspects of nature. More recent findings have now linked this romantic period notion to the individual, being alone, in a natural environment; where, as Snell and Simmonds (2012) found “for many participants, this awareness of the environment was associated with a greater sensual focus on physical sensations and visual stimuli rather than analyzing and thinking”, (Snell and Simmonds. 2012. p.331). This profound spiritual experience within nature thus connects the lone individual to a higher law (Morrison. 2003) where they are removed from over analyzing and thinking in this toxic, fast paced, consumer driven society of the modern world.

The natural world in today’s modern society is often portrayed through the lens of media bias. Adams (2005) categorises nature into three different types: authentic nature, simulated nature and televised nature, (p.512). He describes in detail that authentic nature is the National Park or countryside experience whereas simulated nature can be found in zoos, parks and botanic gardens. Lastly he claims that there is an “underlying assumption that anyone who lives in the United States will have most exposure to mediated forms of nature, not authentic ones,” (Adams. 2005. p.513). Mediated forms of nature are then classed by Adams (2005) as a television experience, such as shows presented by David Attenborough or the reality ‘TV’ game show, Survivor, (p.512). To this if we are to believe that most individuals experience nature through a mediated form, what then of environmental activism? Rossiter (2004) links the use of celebrities and persistent media coverage, to the strong support behind environmental activism today. The case study of the ‘War in the Wood’s- a Greenpeace campaign in British Columbia circa 1992-1997 is used by Rossiter (2004) as a prime example of the mediatization of environmental activism. ‘The War in the Woods’ began, according to Rossiter (2004) because “former minister Doyle’s celebration of economic activity in the forests of the province was fundamentally at odds with tourist literature that champions the provinces natural beauty,” (Rossiter. 2004. p.139).  The build-up over a six year period, with increasing media coverage and Greenpeace involvement peaked and lead to a mass protest in the summer of 1997, (p.141). Rossiter (2004) shows us that in today’s society there is a blurring between; what the real nature experience is and the tension fuelled excitement of environmental activism. Media representations are seen to lessen the Romantic period notion of the individual’s spiritual experience in nature and instead highlight a consumer focused; tensioned fuelled and at times the dangerous aspect of the natural world. There is however a differing perspective to that of the one presented to the individual by the media. In recent years leading religious denominations around the world have become more and more vocal on the subject of the environment. Through links to Holy Scriptures, religious leaders are increasingly trying to highlight the spiritual experiences one can have in the natural world. This perspective is at times at odds to that which is presented to us via, ‘televised nature’ (Adams, 2005).

Referenced Work:

Adams. T (2005). “Phenomenologically investigating Mediated ‘Nature’”. The Qualitative report. Vol 10. No. 3. pp 512-532.

Morrison. R(2003). “Wilderness and Clearing, Thoreau, Heidegger and the Poetic.” Interdisciplinary Studies in Literature and Environment. Vol.10. No.1. pp. 143-165.

Rossiter. D (2004), "The nature of protest: constructing the spaces of British Columbia's rainforests". Cultural Geographies. vol. 11. no. 2. pp. 139-164.

Snell. T & Simmonds. J (2012). “Being in That Environment Can Be Very Therapeutic”: Spiritual Experiences in Nature”. Ecopsychology. December 2012. Vol. 4. No.4. p.326-33.

Fast as lightning...

Kung Foo Fighting....

When we think of the Asian Identity in film, we often think of the martial art stereotype; or the ninja.  Lego's latest range of children's toys , Ninjago,  perpetuates this stereotype  to younger generations. Shah (2003) in the article, "Asian culture and Asian American identities in the television and film industries of the United States", discusses that, "Mass media as important sites for the production and distribution of cultural symbols, can be understood as central not only to the policing of symbolic boundaries of difference between, for instance, acceptable and unacceptable people and human characteristics, but also as complicit in policies to segregate and degrade those deemed different," (Shaw. 2003. pp.2).  Thus it is seen that marketable ideas such as the ninja, are used by mass media in, the toy, film and media industries to encase a racial group into a stereotypical form that is intriguing and different from western cultural attributes. This ninja stereotype however is quite restrictive and with the ever increasing globalisation of our world, we come to know it as one dimensional. There needs to be a greater force in the world of media to propagate and celebrate global identities; that are not restricted to a stereotypical form.

Reference Work:

Shah. H, 2003. Asian culture and Asian American identities in the television and film industries of the United States.Studies in Media and Information Literacy Education, vol. 3, no. 3, pp.1-10.

Overcoming Obstacles...

The image comes from an annonymous

source, it describes 19th century America where a controversial marriage took place between a Protestant and a Catholic. Numerous years later, the couple eventually passed on- and still their relationship was not truly accepted, and they were not able to be buried in the same graveyard. So
instead we have this lasting monument to love, and the passion people have for overcoming the obstacles that people place in their way.

 In the text, "Aboriginal Spirituality in a New Age"- Sutton describes a Wik man of Cape York- Silas Wolmby and his spiritual journey combining Christianity and traditional Indigenous beliefs. Sutton states that, 'He was at one with the two roles, inside both scripts, in a profound state of serious play. There was a complete absence of self-objectification,'(Sutton. 2010. pp.71).  Australia has a 'black' history, a history of colonisation that was both bloody and damaging to an Indigenous culture that is regarded as the oldest on this earth. Yet here we have an example of an individual who is at one with the duality of modern Australia; Wolmby has incorporated two very different spiritualties and made them his own.

Throughout history differences in religious beliefs or spiritualties have caused wars, dominant cultures have imposed beliefs and traditions and blood has been shed. Differences in beliefs are only overcome by the individual's acceptance of their true self. Finding ways to express this, that push, but not break the boundaries of the social order is often a struggle but as Silas Wolmby has shown, not impossible. 

References:

References:

Sutton P. 2010. Aboriginal Spirituality in a New Age. The Australian Journal of Anthropology, 21(1):

71–89. RL.

Image Source:

Annonymous

Where does one seek the truth?

Where do we seek the truth?

In recent times media publications and the federal government of Australia have portrayed those who identify as Muslim in an increasingly negative light.  Hopkins states that, "a recent survey of Islam in the media has shown that, when it appears in  mainstream media representations, Islam is usually treated negatively (Dunn, 2004) and is often associated with terrorism, war, fundamentalism, and the repression of women", (Hopkins, 1998, pp.43). In teaching a Modern History curriculum unit, based on asylum seekers and immigration, at a Brisbane based high school; media bias has never been more prevalent. When asked the question: where does your information on refugee's come from, is it the media? 100% of the senior Modern History class raised their hand. Their beliefs conformed with the stereotypical statements Hopkins address above, that Islam is associated with terror, war, fundamentalism and the repression of women.

Throughout the course of the unit it was the teachers aim to transform student understanding of asylum seekers and the negative connotations delivered to them by the government and media publications; through correct information and  the systematic deconstruction of media bias; an objective and balanced viewpoint was reached. When the idea of religion was touched on in one particular class,  the Westbro Baptist Church, in relationship to Islamic fundamentalists was compared. It was then found that each religious community has their own extreme group and that media publications will only ever focus on what they believe will get the most ratings or sell the most newspaper, even if its not an entirely truthful representation.

Reference list:

Hopkins. L 2008. Muslim Turks and Anti- Muslim discourse. Australian Journal of Communication. vol. 35. no. 1. pp. 42-55.

"I don’t have to tell you things are bad"...

"And all I know is the sun is shining, yet we fight all through the night," (Bliss N Eso, 2008).

 Bliss N Eso, an Australian hip hop group would lead you to believe that the world where it stands is currently in a critical place- "things are bad".  One such example provided from the song, 'The Sea is Rising' states,"Yeah, why are they refusing to listen, why are these troops on a mission, Why are they shooting these victims, over their view of religion,"(Bliss N Eso, 2008). The first few lines of the first stanza, takes the audience into the world of war- They ask why? Why does it matter what people believe? Have we not progressed as a society, far enough, to come to a place where the individual will not be persecuted for their religious beliefs? They believe not.

"And all I know is the sun is shining, yet we fight all thought the night," (Bliss N Eso, 2008).

 'The Sea is Rising'- takes the audience on a journey around the world, and offers a disturbing perspective on what humanity has become. The chorus tells us that" the sun is shining", an Australian colloquialism for a great day/ time. Yet here we are "fighting, all through the night". The darker side of the fight is alluded to here. For example there are still some Australian politicians who refuse to believe  in global warming, "yet all I know, is the sea is rising," (Bliss N Eso, 2008) and this scientifically proven fact which political leaders  continue to refuse to acknowledge, means that the environment becomes less of a priority and more of resource to be consumed.

"And all I know is the sun is shining, yet we fight all thought the night," (Bliss N Eso, 2008).

Adams, in his work, "Phenomenologically Investigating Mediated “Nature”- provides a sensational analogy, he states;"These media alter our interactions with the world and these alterations become more complex as media mix. For instance, the light bulb blurs the distinction between day and night, but it also serves as an extension of the eye in that it extends our vision into previously concealed realms," (Adams, 2005, pp.513). Hence we have politicians telling us one thing, the media spin machines vying for  our "consumerist" dollars and freestanding artists such as Bliss N Eso demanding that we start  paying attention to the world at large and refuse to let humanity repeat the mistakes of the past.

~

 Journeying Into Nature- a quick verse.

  

She wondered down the street near day break,

The trees gently swaying to the melody of the universe.

No sooner had she turn the corner, it was like a sign from heaven,

The sun appeared through the whispering trees, bespoken of another time.

She stopped to day dream and to ponder, what glorious path is mine?

This magnificent sight of the sun, the leaves, the fence - all combined.

Left her wondering about her life and what  priorities were hers,

For she new that the fence was a part of societies expectations;

house, husband, children and career.

Today however she kept on walking just for that brief moment in time,

The sun was her master and the trees her guide; to a different path in life.

Referenced Work:

Adams T.E. 2005. Phenomenologically Investigating Mediated “Nature”. The Qualitative Report 10(3): September, 512-532, http://www.nova.edu/ssss/QR/QR10-3/adams.pdf

Bliss N Eso. 2008. The Sea is Rising. YouTube. Accessed: http://www.youtube.com/watch?v=hmYz-RE9YmA



Is there ever such a thing as too much branding?

Connecting… … … … … ...

I wondered around "The Wheel" one night,

Pondering if my love was in sight.

I looked for answers in the sky above,

Could Christian connection find me love?

Internet dating sites are all the rage,

Why not find someone who is on the same page?

Perhaps this new online era was just the trick?

Could online dating give my doldrums the flick?

The web paged looked promising, with all the usual flare,

Though their little fish logo made me a little too aware.

So before I pressed join, I sat down in prayer,

And decided that this wasn’t the time to fulfil this particular dare.

More information can be found at:

http://www.christianconnection.com.au/

The smart phone generation.

  

Creating a product that not only was the first of its kind, but also-easy to use, easy on the eye and 'cool' contributed to Apples success in the mobile phone market. Campbell and Pastina in their article, "How the IPhone became divine," state that 'the case of the iPhone as the ‘Jesus phone’ illustrates how new media objects can possess multiple layers of meaning, which can shape how they are perceived by the public' [2010, Pp1194]. This easy to use phone, was related to the second coming of Jesus, because never before had something like this been developed. The IPhone revolutionised the telecommunications industry and now several years after the launch of the original IPhone one can not imagine living with out a 'smart phone'.  The irony of this topic is found in an event that occurred several weeks ago, whilst organising an interview time with my interview subject; Fr Gerry Kalinowski. Fr Gerry was seen to reach into his robes after mass and pull out an IPhone. This tech wiz priest, went straight to his calendar, typed in the time, my phone number then offered his hand before greeting other members of his congregation.

Standing for a few moments to take in the significance of what had just occurred, one has to laugh at the naivety of our society. There is no one who can remain untouched by the reach of mass marketing and consumerism, the busy priest of the 21st century is called on to reply to emails, to oversee webpages and as was seen later in our scheduled interview, be at a loss as to how a few of his appshad disappeared. In today's society commercial branding is everywhere, if priests carry IPhones, giant ferris wheels are labelled with television stations; what next- nuns endorsing blackberry?

Referenced work:

Campbell H. and A. La Pastina. 2010.How the iPhone Became Divine: New Media, Religion and the Intertextual Circulation of Meaning. New Media and Society, 12(7): 1191-1207.





Can Hollywood take my blues away??

Music, religion and the consumer...

To engage and interest a congregation the church uses music and musical response as one of its main devices to, "keep the congregation on its toes" and engaged in the ritual of religious service. Today for example we see however what was once a small all boys cathedral choir, who sings every Sunday at mass; tour the world to great acclaim. Music has thus become an integral part of our life, whether it be a boys choir, rhythmic chanting during yoga or mediation or even the 'club victory song after a football match'; music can not be separated from the day to day ritual of life. 

In, 'The Culture Industry'- Horkheimer, it is discussed that, "the whole world is made to pass  through the filter of the culture industry. The old experience of the movie- goer. Who sees the world outside as an extension of the film he has just left ( because the latter is intent upon reproducing the world of everyday perceptions), is now the producers guideline,"[Horkheimer, 1993, Pp.126]. Like the Sherwood Uniting Church, who interestingly this week have chosen the slogan, " Jesus is my rock and he rolls my blues away"… religious institutions are now making choices based on popular culture and the mainstream experience. The question remains however, if what we take home from a religious service, is as powerful as the consumer focused  'Hollywood' message of the 21st Century...

References:

Adorno T. and M. Horkheimer. 1993. The Culture Industry: Enlightenment as Mass Deception. In Dialectic of Enlightenment. New York: Continuum

Gaga for celebrities...

 Is Lady Gaga a modern day spiritual leader, are her 'Little Monsters' a part of a holy fandom where ritualistic devotion provide a communal purpose?

With 56,129,674 [current 31/3/2013] followers on Facebook, Lady Gaga outstrips other modern day world leaders; currently there are four different pages for the new Pope Francis, who has a combined total of less than two hundred thousand 'likes'.  The Dalai Lama sits currently on  4,970,078, 'likes'. New age spiritualist Neal Donald Walsch, author of "Conversations with God', has a following of 244,457. Should it be surprising that Julia Gillard comes in last on 158,946, yet Gaga for all that she is liked by over 56 million people world wide, she even edges out  president Barack Obama, who sits comfortable on 35,350,610 'likes'.  The idea then of the religion of the celebrity  is discussed by Ward, he challenges fundamentalist theology and redefines our modern day celebrity culture as a 'para-religion'. If a celebrity such as Lady Gaga is seen on the top social networking site of our era as being more popular than the Pope, the Dalai Lama and world political leaders, does this not then tell us something about the type of society we have become? Ward goes on to tell us that  if we were to studying this 'para-religion' from the perspective of traditional fundamentalist then the worshipping of celebrities lack religious structural integrity, for there are no; places of worship, religious tools, doctrinal texts, or theological grounding.

Ward then suggests that "there are, however, totemic or symbolic  elements of celebrity worship. These symbols are "meaningful," but not in the wholesome ways described in functionalist theory," [Ward, 2011, 67]. The symbols of celebrity worship are then seen to be, the latest album, the performance, and the ticket keepsake. Comparisons are then drawn  to well known religious orders. The artist's album becomes our religious text, their performance at our concert halls; our place of worship and the tickets that we pin to our walls, stick in a photo album or tuck away into a treasure box, our religious symbol or totem. These aspects of Fandom create strong parallel comparisons to religious practices, if asked right this instance to sing the "Response to the Passion"- as many Christians across the world were asked, this Easter. Without using that trusty hymn book placed every second person along the pew, could they? Yes there are prayers and hymns that one knows off by heart, but there are some that only come but once a year, and these are less known. The devotee of the celebrity however will devote hours on end,  days even weeks to the memorising their sacred text. The devotee will then recall, sing, dance to and recite in their sleep, on call and with the masses, the words of their 'spiritual' leader. That is, until the next album comes along, the new tour and the latest ticket stub to add to their collection. Perhaps this is the key to the modern era; if you want over 56 million people to follow you on Facebook; be inclusive, be different, provide entertainment and above all else;  present different and updated texts each year, which relate to current world events...

References:

Ward P. 2011. Gods Behaving Badly: Media Religion and Celebrity Culture. London: SCM Press. Ch 3 - Para-religion

Image Source:

With permission of the author; Rainer Galea- "Fluid Ink":
https://www.facebook.com/?ref=tn_tnmn#!/pages/fluid-ink/121128974566421

The cons of a Catholic

Why are we so obsessed with material objects? Why must we have the latest IPAD or the newest state of the art coffee machine? Why do we pay hundreds of dollars for one single piece of clothing?

In this modern era, the individual has been turned into a consumer of goods. Where to 'keep up with the Jones' one must constantly be up-to-date with all the "mod- cons". Why then should we be surprised that religion iconography as a fashion trends has become so popular?  Carrette and King discuss this concept by claiming that, "the ideologies of consumerism and business enterprise are now infiltrating more and more aspects of our lives" and that the result, "of this shift has been an erasure of the wider social and ethical concerns associated with religious traditions" (Pp.61, 2012). The religious tradition  of rosary beads becoming a fashion statement  is then one such example of religious consumerism. That one might be seen wearing a pair of Converse high tops , Levi jeans, a Ralph Loren polo shirt, with rosary beads prominent against the chest. Goes against the ideology behind the use of rosary beads for prayer. But in this consumerist society, what is left untouched my mass marketing and trends? What is left of the sacred image? The sacred tools of worship?

Carrette and King  make the  most poignant of statements, for they assert that, " the subordination and exploitation of religious themes and motifs. promote an individualist or corporate oriented pursuit of profit for its own sakes," (Pp. 62, 2012). The idea then of wearing rosary beads for no other reason than adornment  becomes trite. Why do individuals wear religious  iconography as fashion if they do not identify with the religious denomination they profess  so boldly. Those who were a cross on a gold chain, do so, you would think so as to proclaim their faith and to be reminded of their religious identity throughout their day. If not for religious devotion why then proclaim falsely that you adhere to a religious faith? Has consumerism reached such an extent so as to devoid all religious iconography of a more sacred meaning? Will we stop at nothing to blend in with crowd? Keep up with the Jones? and make as much money as possible regardless of religious traditions and the ideas of the sacred?

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.

Neon Cathedral

'The liquor store is open later than the church is...' [Macklemore, 2012, Verse 2]

The 'Neon Cathedral',  from Macklemore's most recent album, "The Heist", discusses the concept of alcohol addiction and how drinking at a bar became his daily ritual. Using religious iconography Macklemore discusses how the neon lights of consumerism and addiction removed  any possibility for a true relationship with God. For example, within the bridge of the song, the lyrics state,

'Wouldn't miss it for the world

Baptized my vices and the bar is my church

Traded my artist and I pawned off the easel

Spend it all searching for God, Neon Cathedral

Neon Cathedral.'

In "What We Make of the World" Graham states that  '…people turn to the sources and resources of popular culture as a means of rehearsing and examining questions of belief, meaning and spirituality,' [Graham, 2007, Pp.68]. If in this ever increasing secular society, the individual draws their images of the divine from popular culture, such as pop artists, what then becomes of traditional religious images? Graham also states that once there was a predominant Christian world view, where there would have been a 'consensus between church and creative and performing arts' [Graham, 2007, Pp.65]. Yet now in today's society with a plethora of mediums for the individual to reinterpret their idea of religion, the church has little control or say how religion is portrayed by the masses.

'The Neon Cathedral' then is a juxtaposition of the traditional religious image verses the profane and symbolic image of consumerism- with its bright neon lights. The question that Graham asks is what more can the church do for those 18-24 year olds [Graham, 2007, Pp.66], who are so swayed by those neon lights and find traditional services non- engaging and old fashioned. What more can the church do to move into the twenty first century? Macklemore relates his search for freedom from addiction to the church yet fails to find a bridge that connects the two together. We are then left to ponder whether  the church has become too rigid in its traditions and traditional iconography and has it therefore failed to realize the need for further compassion and acceptance of the twenty first century Christian? Whether they are poor, addicted, rich, straight, gay, female, male or black or white. Where does humanity fit into the traditional interpretation of the religious canon? Is it not then fitting that the individual now interprets through different mediums their own idea of visual culture and what religion has inspired within them?

References:

Graham E. 2007. “What We Make of the World”: The Turn to Culture in Theology and the Study of Religion. In G. Lynch, Ed., Between Sacred and Profane: Researching Religion and Popular Culture. London & New York: I.B. Taurus & Co. Ebook.

Macklemore & Ryan Lewis. 2012. Neon Cathedral Feat.Allen Stone. Accessed: Australia: YouTube. http://www.youtube.com/watch?v=OfxwXSbb-XQ

Video source: Neon Cathedral: http://www.youtube.com/watch?v=OfxwXSbb-XQ)

The Coffee House Alternative

The bleary eyed worker of the twenty first century reaches their work destination. They merely nod to their co-workers as they dump their bags unglamorously on their work desks. They then, zombie like walk towards the glorious 'light at the end of the tunnel'- coffee pot,that gives this tired soul renewed energy to start the work day. This rejuvenation process creates a freshness that no other spiritual ritual, that early in the morning could possibly provide...

Stig Hjarvard presents the idea of religious mediatization, he states, 'that their is a clear correlation between the modernization of society and the decline in religious behaviour and beliefs,' [Hjarvard, 2008, Pp.10].  The idea now that the simple act of our morning coffee, an action that is repeated in workplaces all around Australia each morning, could have superseded  that of morning mass or benediction, as our morning ritual is not too hard to believe. In an ever increasing secular society, individuals search for personal truths, which are increasingly influenced by mass media. The idea of "the coffee house alternative" in place of structured religious gatherings is a completely plausible ideology.

The idea that media now frames religious themes in a way that blurs traditional understanding of religious practice, changes how the individual views their daily cup of coffee.  Our individual commercial needs so influenced by society, tells us that to fit in we must join with what is made popular by the masses. The common phrase, "lets meet for a coffee" when arranging a catch up with friends, may not even mean coffee, but the meaning behind it is clear. This social construct, framed by media in such popular television shows as 'Friends' where cast members socialise in a café setting,  provides society with guidelines on how to interact with each other in social situations. This 'coffee catch up' similar to our 'morning cuppa' has then become the ritual to which our lives our now attuned.

Hjarvard discusses this idea by suggesting that, "rituals, worship, mourning and celebration are all social activities that used to belong to institutionalized religion...," [Hjarvard, 2008, Pp10]. The question then has to be asked, what other rituals that we perform daily, are a direct product of mediatization?

Referenced work:

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

Memories of Hiroshima

On Friday the eighth of march 2013 there was an official opening of the:

 "Memories of Hiroshima and Nagasaki exhibition at the Brisbane Square Library".

This exhibition explores historical accounts of the atomic bombing of Japan in 1945. The audience was privileged to hear via SKYPE, the account of one Mr Keijiro Matsushima, who was twelve and a school boy in Hiroshima during World War II. As the audience sat entranced by this courteous and enigmatic elderly man, who told of how an ordinary day became a day that even now is remembered so vividly. As this gentle man retold his version of the days events the audience experienced a different framing of the now infamous A-bomb nuclear missile strike. Matsushima used descriptions that defied euro- centric notions of historical inquiry ; one such image was, "it sounded like a 100 thunders" [when the bomb hit the ground]. This 12 year old boy in this moment of a 100 thunders prayed to the gods of his belief and tried to make sense of what had happened. Matsushima's visual descriptions, of the destruction he witnessed, and the 'zombie like' people who walked arms out-stretched, skin peeling  from their bodies in great long lines out of Central Hiroshima. Are vastly different from the Jubilant  cries of American and allied troops that the war was finally over.

The  "Memories of Hiroshima: Education talks"- an exhibit where teachers may bring students to explore, offers a completely different framing of the Hiroshima and Nagasaki atomic bombing of 1945, the exhibit also calls for peace and the destruction of all nuclear weapons. The artifacts, are priceless. The one pictured, was discussed on the opening night and is a pocket watch which has stopped at the time of the bombing. This not often heard perspective reminds us that World War II had many causalities, many being civilian and innocent.  

Image Source: Taken on the night of the 8-3-2013 at the Brisbane Square library exhibition entitled, "Memories of Hiroshima"- more information can be found at the link below:

 http://www.brisbane.qld.gov.au/facilities-recreation/libraries/opening-hours-locations/brisbane-square-library/index.htm

What is sacred?

In a society where the secular is becoming representative of western culture (Mcdannell (2012) where media conglomerates have decided what is to become mainstream and 'cool', endorsed of course by the new era of "the celebrity"- how then is the individual to find their own path to what they believe is sacred within their lives?

This week a powerful YouTube clip took us on an emotional journey of a rarely heard German civilian perspective of World War II. This song provided a powerful and emotional recount of Mademoiselle Andree Geulen and her brave actions to save Jewish children during the WW II. This clip demonstrates the humility of a blonde, blue eyed "pretty" Aryan- who took it upon her twenty year old shoulders to save the lives of many innocent children- regardless of their religious background, though it can be noted that the children, "learnt different" prayers to ensure their safety and hide their true identities.

Mcdannell's (2012) article "Scrambling the Sacred and Profound," discusses the modernising of the western world and the historical changes to the discussion of 'what is sacred' and 'what is profane'. To Mademoiselle Geulen however, in one of the most courageous acts, to her simply, the idea of 'the sacred' was her little charges in the boarding house where she worked. To her the profane became the  German soldiers  who told those innocent children to separate according to their race and religion. Yet  Instead of abandoning her idea of "the sacred" Geulen  questioned the soldiers judgement, their orders and their morality. Were those German soldiers who took children away from boarding houses, away from families; actually profane? Or were they just serving their country, because they had been conscripted into a war they did not believe in and perhaps might have even been killed if they disobeyed orders? Did fear make them question their understanding of morality and then inturn become confused about  what their own true version of "the sacred" was? 

For instance, we know its wrong to murder, but if I am conscripted into a war, where, If I do not shoot a gun, which I would never have had to use if my government, which I did not vote for, which held radical beliefs about winning back the land with a "triumphant sword" (Adolf Hitler (1925). If I do not shoot this gun and protect my self and fight for my homeland, am I a coward who lets his 'mates' fall at the hands of enemy guns? Or am I just upholding my understanding of morality and the basic commandment of "thou shall not kill"- and then if I choose to kill against that understanding, what then becomes of my idea of "the sacred"?  Could we at the most fundamental level of our soul live with the idea of killing, especially  if our government supports and celebrates the death of the enemy as an achievement and if so, do I then have to adjust and modify my understanding of  what I thought was sacred.

Rabinbach and Adorno (1975) in, "The Culture Industry Reconsidered" discuss the ideology behind the support of the masses. This idea is coherently linked from the discussion about Apple products dominating the technology market, and the continuation of their popularity, has everything to do with branding and mass consumption, as well as the idea that Apple products are 'cool' and mainstream. If we take this idea and expand it to the propaganda and fear campaigns of 1940's Germany. The idea that Hitter changed the idea of 'what is sacred' within the lives of thousands of individuals and that he justified the deaths of innocent children, can be considered. If we delve within our own minds and find that path to our soul, to perhaps the God of our understanding, can we  admit that the opinions we voice are sometimes at odds to what we truly identify as our morality; our centre for right and wrong. But if we are given powerful support for that opinion, can we justify a change in that core sense of morality?  Would we even own an IPAD or have the opinion that it is cool, if society did not agree with us? And when the war was over, new leaders took over and the dominant opinion changed in Germany, how did that affect the individual's sense of right and wrong? Can one re- adjust the idea of "what is sacred" so completely in a matter of years?

How then did Mademoiselle Geulen keep a hold of her beliefs and moral judgements, why was her understanding of what was sacred different to many of her contemporaries, why was she able to  maintain her understanding of what was sacred , when all around her chaos reigned? Is it really as simple as being "twenty, young and fearless"? Are those who have Samsung and Android phones in this modern day society, the Individuals who we should be paying more attention too? Mcdannell (2012) raised the point that as western societies become more modernized we have also become more secular, perhaps society is beginning to learn from history and to understand why so many people flock to those individuals who take their sense of "the sacred" and teach it to others, or to celebrities who make it ok to "buy a t-shirt for fifty dollar's "(Mackelmore (2012) just because it has a desired logo on it, that the masses then believe is cool. Yet to this Hoover (2006) discuses that today's society is now fighting back and the 'niche' market has begun to impact upon media conglomerates who have had to diversify  in order to keep up with the masses that Rabinbach and Adorno (1975) described in the 70's.

Perhaps then Hoover gives us hope, that someday we will break free of the need to maintain our status in society and make our own path in this world. That we should rely on our own sense of what is sacred or right and wrong or cool, instead of our continued reliance upon another's version of personal truths-  In this we find the true message behind Mademoiselle Andree Geulen's story.

           References:

Adorno T and AG Rabinbach. 1975. The Culture Industry Reconsidered. New German Critique. 6, Autumn, 12-19. http://orgnets.cn/wp-content/uploads/2009/02/21-adorno-culture-industry.pdf

Hitler, Adolf. 1925, Mein Kampf. Australia: Project Gutenberg. http://gutenberg.net.au/ebooks02/0200601.txt

Hoover SM. 2006. Media and Religion in Transition. In Religion in the Media Age, London: Routledge. Ch3, 45-83. (RL)

Macklemore & Ryan Lewis. 2012. Thrift Shop Feat. Wanz. (Offical Video). Accessed: Australia: YouTube. http://www.youtube.com/watch?v=QK8mJJJvaes

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.

Video Source: Mademoiselle Andree Geulen:  http://www.youtube.com/watch?v=QR6PC74--1s&noredirect=1