Religion and the media

Religion and the media Introduction: â€Å"These days politics, religion, media seem to get all mixed up. Television became the new religion a long time back and the media has taken over.† ~ Van Morrison (Inspires Today, 2007) With time, the media has attained great power, as they play a significant role in our everyday lives. The above quote by Irish singer-songwriter and musician, Van Morrison, would aptly describe how the media can be seen as the new religion for some people. People have begun to obliviously believe in what is presented to them and failed to criticize the world around us. Language, in fact, has gained a great influence on our lives. World renowned and long-serving British Linguist, Roger Fowler argued that â€Å"language influences thought, in the sense that its structure channels our mental experience of the world.† Language has become influential in our everyday lives, and media, especially television and the World Wide Web are the ones that have mastered this medium and greatly influence our perception of reality. This is because the way we think about the world around us is influenced by numerous factors, such as the society we live in, mass media, and the language itself. This in turn has influenced the manner in which we live, the politics that we preach and the way in which we practice the religions we follow. As we develop as a society and move further into the 21st, we can clearly see the trends that will govern our ideas of religious practices and society. These ‘challenges’ as I would like to call them, are the rebirth of religion as a national and global force. In contradiction with the past predictions that it would fade because of modern life and society, religion has instead gained a new identity and prominence throughout the world because it has been influencedby virtual religion and mass media. What is digital media? Digital media as defined by Microsoft Windows is â€Å"Digital media refers to audio, video, and photo content that has been encoded (digitally compressed) which can be easily manipulated, distributed, and rendered (played) by computers, and is easily transmitted over computer networks.† (Microsoft 2010). In layman terms it is any sort of storage device that can store digital data namely computers, smart phones, iPad’s etc. What is virtual religion? Virtual religion as opposed to digital media is difficult to define. Essentially it is religion in its electronic expression. Many religious leaders can argue at the point that it is simply a ‘copy and paste’ form of ‘old’ religion into a newer virtual world. Virtual religion goes beyond the physical boundaries of religious practices and brings religions into the immaterial territory of the web and Cyberspace. It aims to help explore the virtual realities made possible by new technologies. Popular Culture and Religion Popular culture as defined by urban dictionary, â€Å"simply denotes a group of practices or customs accepted by masses.† It is the form of culture where it is widespread and based on the ideas and tastes of ordinary people. Due to the rise of the realm of popular culture and media, technology has become convenient in this fast placed lifestyle. Media provides a platform for rich symbolism and visual pop culture, allowing space for ever changing identities. This fits the evolving patterns of the developing society we live in. The above, all dictate what is modern and what we accept culturally and socially. This is where the battle begins between religion, which is seen as ‘time-honoured’ and ‘authentic’ as compared to media which is ‘modern’ and ‘superficial’, as stated by Stewart M. Hoover in his thesis on media and religion. The question of ‘is new always better?’ is posed. The convergence of these two facets h as always been a topic for much debate but the eventual collaboration of these would lead to a mutualistic relationship as one would develop the other. It is said that through media, religion is slowly losing its authenticity and merely becoming a merely making scheme. It has slowly become a farce but on the other side of the coin, media has become far too etched in religion and religion in media. Online religion and religion-online Firstly, I would like to state a difference in diction between that of online/virtual religion and religion online. As stated above online/virtual religion is an electronic expression of religion, basically scriptures online or being able to practice rituals online while religion online as defined by Christopher Helland merely â€Å"presents information about religion.† (Helland 2000).Helland states that because of the difference between these two concepts there are different perceptions of how the Internet should be used for religious purposes. Religion online can be seen, in sporting terminology, as a golfer. He is solitary in is game and does not depend on his competitors and he lacks teammates. This is a rather solitary, one-to-many ideal. There lacks contribution between the members participating as they are unable to give feedback and share their views and beliefs. This notion is quite evident when visiting www.vatican.va, the official site of the Vatican. This one sided concept presents prayer and scriptures but lacks the sense of freedom of speech and belief, therefore restricting an external view. Many religious groups use professionally designed religious sites as a medium to merely convey information to their readers via religion online. This regulated space allows them to maintain institutional structure and control. They present the ‘chapter and verse’ of the religion. By keeping it as a one-to-many structure, they see this as a ‘tool’, as described by Helland, of not ‘losing control’ of their followers. In my opinion, this is a form of indoctrination as the readers only see what these religious groups want them to see. Is this any different from what Hitler and the Nazi’s were doing? They insist on such a manner because with the advancement of technology and the thinking of man, religious institutions have lost their prominence and their clerical authority has become less important in determining what people believe and the way in which they live their lives (Hoover 2008). This is a way of being subtle dictators trying to keep domination over their followers. Online religion can be viewed as if it is a team sport, a ‘many-to-many’ fashion, where you interactive and depend on one another. It allows the reader to interact and voice their opinion. This is permitted through opinions like hyperlinks, allowing activities like prayers online, meditation and chat rooms on sites like virtualreligion.net. The unofficial religious sites used for online religion are seen as far more accessible and user friendly. It caters to the needs of the reader rather than forcing religious material onto them. People now take responsibility for their own faith, spiritualities and religious identities. This non-domineering environment allows the expression of views and religious experiences. Online religion, unlike religion online, is not seen as a tool but rather a ‘place’ where you can find purely information but rather spiritual and religious enlightenment and liberation. This increased supply of mediated religion means that religion and spirituality are increasingly available outside the boundaries of ‘formal’ religions; such has world-charging implications for those institutions. (Hoover, 2008). An example would the 9/11Twin Tower bombing where online prayers and virtual candles were ignited in memory of the lives lost. Knowledge about Islam was also available to reader s and they were allowed to communicate those who follow the Islamic faith and in turn learn more about the religion and their beliefs. This prevented Islam form having stereotypical tags attached to them, as Osama Bin Laden gave the world the idea that it was a terrorist religion that killed for God. With this we can knowingly state that the internet itself cannot be seen as a medium that confines or liberates as the choice is ours to make. It also depends on religious leaders and webpage designers and whether they seen as a chance to enforce power and see it as a ‘tool’ or as a form of liberty and see it as a ‘place’. Therefore, it is fair to say that the internet can be described in a single quote by Frederick Langbridge: â€Å"Two men look through the same bars, one sees mud, the other sees stars.† Is Virtual Religion the answer to all our prayers After downloading an application on Google play called â€Å"Virtual Hindu Temple Worship†, I was rather surprised at the feeling of enlightenment experienced after participating in this online version of worship. I was able to turn a wicked lamp and ring a bell as if I were worshipping in a temple. A mantra, a Sanskrit word meaning sacred utterance, played in the background giving off this aura of calm and oneness with God. I was also able to choose a deity that I would like to pray to. This showed the convenience and ease of my access to this application. My initial opinion of this form of religion was one that was negative but with actually experiencing it first hand, the excitement of something unknown and different was what that captured my attention. I visited a blog by Dariush Nothaft on Yale Daily news; I was astonished to see the levels to which virtual religion had climbed. Here he spoke about stumbling uponsaranam.com, a virtual portal for ordering prayers at Hindu temples in India, for a fee, I might add. The founder ofsaranam.com, Mahesh Mohanan, had this eureka moment after the realization that post nuptial pilgrimages were becoming an arduous experience. These pilgrimages were customary as there had to be performed to further bless marriages and prevent the marriage from having ‘bad eyes’ or bad luck put upon the couple. The guru or ‘franchisees’ as they were called now perform this ritual; in your stead (Nothaft 2007). A ritual as defined by the Oxford dictionary is â€Å"A religious or solemn ceremony consisting of a series of actions performed according to a prescribed order†. The online version of these rituals was obviously shorter and avoided the inconvenience of attending a crowded temple. After participating on a similar ritual online, it was evident that I was done quicker and I could choose when and where I could do this prayer as well as fitting it into my schedule, rather than having to make time and then ending up complaining about something I should want to invest my time and effort in. As a person who is committed to the Hindu faith, I was astounded by this. My conscience would never allow me to participate in such practices. Even though it solved many problems and become an easier, more accessible route to those who lived fair away or were too busy, my thought would be that the sacrifice behind it all be it of your time or money was part of the ritual. The fact that you had made time for God was the important part. The question lies, ‘Are you really invested in this ritual?’ You are unaware of what is happening and this would result in it being conducted without reverence or much thought. In contention, we cannot blame Mohanan’s ingenuity as the demands of work, family and life make fulfilling all our religious obligations difficult. Nothaft concluded by stating that to participate in virtual religious activities one must be of ‘open, outward-looking mind’ and that he rather people invest in the religious processes in some respect than in no respect at all. An article posted on TechNews Daily (Fox 2010) recently stated that â€Å"Technology changes how people relate to each other, and that is what religion is concerned with†. With the introduction of applications such as Bible quotes and verse and Torah chanting practices on devices such as iPhones, it allows worshippers to mould a personal religious environment in this blasphemous society. Religious leaders argue that smart phones and their ‘attention-diverting’ nature result in worshippers being unable to engage in real time practices. They detected a vast change in the way worshippers process religion as a whole. They become disengaged from the communal society. The nervous, excitement now given off by them is quiteopposite to the usual calm and soothing nature that suppose to be surrounding a place of worship. Leaders fear that new followers will now see the ‘old’ religious ceremonies as strange and boring this will lead to their loss of prominence in our daily lives. Virtual religion and technological advances will lead to the end of familiar worship and begin a form that is unpredictable and uncontrollable.â€Å"The future is very bright, but we have yet to get our mind around a world were some people get their whole religious experience through a device.† said Dudley Rose, a Dean at Harvard University. Conclusion In the essay above, my focus was based on the practice of virtual/online religion with reference to media and religion. Firstly, the realm of popular culture was discussed showing how media and technology have become more culturally accepted in the 21st century. Secondly the differences between online religion and religion online were discussed in depth, concluding that religious leaders prefer the ‘religion-online’ format as they have far more structural control over their worshippers, while the worshippers themselves took a liking to online religion as it allowed them to express religious views and opinions and giving them the freedom of interaction. The positives of virtual religion were shown through its influence during the 9/11 attacks. Lastly, a blog and an online article were reference, highlighting views of real men and woman of how media, technology and virtual religion’s effect on ‘old’ religion and it is not merely a theory but a large part of reality. I would like to conclude by quoting Thomas Merton who once exclaimed: â€Å"Technology is not in itself opposed to spiritualityand to religion. But it presents a great temptation.† References: Inspires Today, 2007.Available from: http://www.inspirestoday.com/quote/41015.html [16 April 2014] Fowler, Roger. Language in the News : Discourse and Ideology in the British Press. New York: Routledge, 1991. Microsoft Windows 2010. What is Digital Media?Available from: [16 April 2014] Helland, Christopher 2000, â€Å"Surfing for Salvation†, Religion,Vol. 32, (4), 293-302. Available from: Google scholar citations[16 April 2014] Hoover, SM 2008, Media and Religion, University of Colorado at Boulder, USA, A White Paper from The Center for Media, Religion, and Culture. Nothaft, D 2007, ‘Virtual’ religion raises interesting questions. 9 February 2007. Yale Daily News. Available from [17 April 2014] Fox, S 2010, Technology changing the way we practice religion, smart phones allow religious practice in new times, spaces and ways, NBCNEWS.com, 7 July 2010. Available from: [17 April 2014]

Racist Mind :: essays research papers

The Racist Mind In looking at the idea of being racist we must look at why people are like that. I would hope that most people would not be racist, but that would be in a perfect world and we don’t live there. Conflict theorists would say people are attracted to the message of hate because the way the power elite keeps us at odds. They keep us believing that the other race is trying to take what little there is left. If the power elite can keep us at one another’s throats then we won’t rise up and fight against the power elite. We won’t realize that we really don’t have anything. There are examples of this all over. We take peoples jobs away and give them to minorities or another minority. This produces hatred toward that minority. If we do this then they won’t take to changing their life around them The same is within education and making sure that some people are given a right to enter a college not based on scores, but on color of skin. This gives us hate. We think some group is trying to take our stuff. The Ku Klux Klan believes that blacks are taking all their jobs or because they are there they are running the companies out of town. The power elite enforces this rhetoric and only causes the people to continue the cycle of hate. The leaders and followers of the Ku Klux Klan and neo-nazi groups believe that they are the only superior people and everyone is taking what is rightfully theirs. They are taking their stuff. Their jobs, their homes, their land. â€Å"They believe life is war. The world is made of distinct racial groups and life is about the war between those groups.† They only believe what they want to believe. These people live in their own world and you can never talk them out of it. Mr. Ezekiel stated this â€Å"[There is a] ready pool of whites who will respond to the racist signal†¦.This population is always hungry for activity -or for the talk of activity- that promises dignity and meaning to lives that are working poorly in a highly competitive world.† This is so true. Most of these people that belong to these groups are poor, down and out. They feel now like they have power. If they have power ten they can change the world.

How Is Racism Presented in the Novel of Roll of Thunder, Hear My Cry?

How is racism presented in the novel of Roll of Thunder, Hear My Cry? Roll of Thunder, Hear My Cry is a novel based in the Southern States of America in the 1930’s and deals with the theme of Racism amongst other themes. Racism is being prejudice or discriminating against someone of a different race based on such a belief. Following on from the Civil War, America experienced ‘The Great Depression’ and it affected everyone, especially blacks.Mildred Taylor reveals examples of racism and racist behaviour throughout the novel based on her own experiences. In this essay, I will discuss what blacks were subjected to and how racism is presented in this novel. Right from the very start, the Logan Children, although they have been protected from racism, experience unjust acts against them. The books that the Logan Children use in school were previously owned by the white children until they were considered too tatty for them to use.The books also include the race of the s tudent, using the word â€Å"nigra. † However, Little Man and Cassie do not know how to react to this: â€Å"†¦he sucked in his breath and sprang from his chair like a wounded animal, flinging the book onto the floor and stomping madly upon it. † This demonstrates how naive Little Man is as he reacts angry and offended because he has not been treated in that way before. This also shows that blacks do not need or require books that are in good condition because of the racist opinions of the whites.TJ Avery, a character introduced early on in the novel, is accustomed to racism and recognises it. He frequently gossips and enlightens the Logan Children about racist acts. An example of this is when he passes on details concerning the Berry Burnings: â€Å"I betcha I could give y’all an earful ‘bout that burnin’ last night† The Logan Children act surprised and reply with ‘Burning? What burning? ’ which further reveals their innoce nce and naivety to racism. Moreover, this illustrates TJ’s understanding of unjust and prejudice acts against black people.At the end of the novel, these prejudice and unjust acts are witnessed by the Logan Children when TJ’s family are brutally attacked by the ‘Night Men’. TJ is blamed for the murder of Mr. Barnett, a white man, when the offence was committed by R. W and Melvin Simms (two white boys). However, TJ was only an accomplice in the break in of Mr. Barnett’s store but this does not prevent the ‘Night Men’ attacking TJ and his family. They do this because it gives them reason to physically and violently assault the Avery family just because they’re black: â€Å"†¦dragged from the ouse on his knees. His face was bloody and when he tried to speak he cried with pain. † This shows they are treated like animals and not as equals. TJ is considered disposable by the white men as they do not care what happens to him . Also the fact that there was no legal intervention displays how racist the community really was towards black people. In my opinion, I think Mildred Taylor included this in the novel to show that no one stood up to it even though it was unjust and unfair. In contrast to this, not every white character in the book is racist.For example, Jeremy Simms and Mr. Jamison. Jeremy Simms, a white boy, wants to befriend the Logan Children despite knowing he will be punished for his actions as it is considered unacceptable for a white boy to socially interact with black children: â€Å"Jeremy grew even more pale, ‘C-cause I just likes y’all’ he stammered† This shows what a brave and courageous character he is to look beyond the colour of a person’s skin for the sake friendship. Mildred Taylor, I believe, included this in the book to show that not everyone was racist and as it gives the reader a sense of hope.In conclusion, this is a very thought provoking nov el as it presents racism in an effective way. This is due to Mildred Taylor writing it based on her own experiences which makes it very realistic. Furthermore, as the book was written from a child’s perspective, it makes it easy to relate to and easier to understand. Racism was obvious from an early age as black children were made to feel unworthy even though some were protected from it by their parents. Also that for some their day to day reality of living with racism forced them to mature and grow up.Although unjust and unfair, racism was allowed to fester as there was no movement within the white community to prevent it continuing; most white people and black people just accepted it as they felt there was nothing they could do or it was too dangerous to stand up to. However, the novel shows there was a glimmer of hope as there were white people who disagreed with racism and were prepared to look beyond the colour of black people’s skin. I feel this book is suggestin g that racism affected black people’s, of all ages, day to day lives and were treated with prejudice and discrimination but with violent consequences. David Constant 9F

Count Camillo Benso Di Cavour - 973 Words

Count Camillo Benso di Cavour was a man born into Italian politics during a time where the divided peninsula was in constant turmoil which was largely due to the many shifts in power throughout the many territories of Italy. Descending from a noble family and having both marquis for a father and a mother who was the lady in waiting to the princess at the time (who was the first Napoleon’s sister), Cavour had the chance early on to observe politics (Botta, pg. 6). What he largely had the chance to see was the great divisions that plagued the governments of Italy as it fell from France control. While he was attending the Military Academy of Turin, he found himself hired as the page to Charles Albert, the heir at the time to the throne of Sardinia (Botta, pg. 7). Eventually dismissed by Albert and allowed to return to his studies at the Academy, Cavour soon had the opportunity to tour the country through his rapid progression through the ranks. After his service, Cavour sought to delve deeper into the politics all around him. In addition to studying political science and political economics, he had the opportunity to watch the political changes of England and France (the French Revolution). He is quoted as having said to an English friend in one of his numerous letter that â€Å"‘While all of Europe is walking with a firm step in the path of progress, unhappy Italy is always borne down under the same system of civil and religious tyranny.’† (Botta, pg. 9). He elaborates later thatShow MoreRelatedThe Unification Of Italy After Unification1273 Words   |  6 Pagesthese results it can be concluded that the first Italian war for independence was a failure. Victor Emmanuel the second, the king of Sardinia realised that he would need powerful allies to achieve independence. He and his prime minister Count Camillo Benso di Cavour sent troops to Crimea to help fight the Russians with the French and British, in hope of gaining allies. 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