Week 8 - Response to Annie McLaren's Blog

Annie Mac's blog about Republicanism=Christianity got me thinking about other symbols we use. A church near my home in Lafayette, Colo. flies the most enormous American flag on its building I have ever seen. Some friends of mine go to church there and I have questioned them about it. Those friends question my salvation because I challenged their flag placement. WOW! The interesting thing is that many of these people really are wanting to follow Jesus. How is it that some have swallowed US patriotism in place of the Kingdom of God and refuse to even entertain any challenges to this notion? It would be interesting to think through how we could help deconstruct this notion for people.

Week 8 - Final Paper Outline

Middle School Kids and Pop Culture in Boulder, Colo.
I. Examine an aspect of culture: Pop Culture in youth (Drawing from Barker)
A. Pop Culture amongst kids in Boulder
B. Pop Culture amongst kids at First Pres Church
C. Analysis of difference, insights from above
II. Use Bevans’ “synthetic approach” to engage the culture
III. How Can the Church Community Address This?
A. Acknowledgment of no simple solutions
1. Problem of “hyper-realism”
B. Parents and their role
C. A holistic approach
1. Networks of Adults
2. Rites of Passage?
3. Deconstructing messages: don’t hide your head in the sand - work though media with kids

Week 8 - Wednesday Class Reflection

"The Church is not the answer. The Church is the question." I do not find Caputo's quote threatening. I find this to be liberating and humble. It seems like this description of faith requires "control freaks" to check their controlling nature at the door. Of course, no one who is a control freak knows they are one - which brings the logical question, "Am I one?"

Week 8 - Bevans, Ch. 8 (Transcendental)

We can't do "transcendental theology" unless the theologian is an "authentic, coverted subject." Transcendental thoelogy starts by examining oneself and the biases within. God reveals Godself within human experience. Anyone can "do" theology. Experience of past and present "cut" a contextual theology. Criticisms include accusations of being too abstract and oriented toward Western male understandings of knowing. McFague and Gonzales both listed as good examples of transcendental theologians.

Week 8 - Cobb, Ch. 8 (Salvation)

Redemptive violence is key salvation narrative in our culture. Seeking ecstatic experiences can become religion of self-absorption. Music offers a salvific quality of imagining "new ways of being." Love songs reach beyond human relationships to God. Chocolat shows salvation through consumerism and self-fulfillment. Penance rejected by Reformers but hard-work ethic has taken its place. Self-therapy and help offered as salvific in our culture. AA listed as an ideal model for using therapy that does not make the individual's cravings its idol - just the opposite is true.

Week 8 - Monday Class Reflection

There's one toy I'll buy as much as my kids want. My kids fell in love with the movie Cars since the first time they saw Lightning McQueen "kachowing" around the track. They love it for the cars, characters and humor. I love it for the ending. Lightning McQueen loses the big race - because he sacrifices himself to honor another car. It is a deconstruction of the old redemptive violence or triumphalism narrative. It is more in line with the gospel - so I keep buying those little diecast cars.

Week 7 - Cobb, Ch. 7 (Sin)

Popular culture is in agreement that something is wrong with the human condition. Puritans attempted the utopian ideal but obviously failed. Belief that God punishes when we fall short of moral ideal is the "jeremiad" and is ingrained in American consciousness. We hunger for a different world because we feel it is always short of "Eden." This leads to conflict and sin. Humanity's abuse of technology is seen in some fiction as a "second fall" according to the Gothic genre. Four features of gothic stories very interesting. Gothic plots often have sin originate from "without."

Week 7 - Bevans, Ch. 7 (Synthetic Model)

Synthetic model tries to balance all models and everything else. Synthetic does not mean artificial. Cultures are unique and similar to each other. Dialogue essential to human growth. Danger is that it could be too "wishy-washy." Koyama's Waterbuffalo Theology is described as an example. It is a "theology from below." Jose M. de Mesa is a theologian from the Phillipines whose writings outline the synthetic model well. Christology as "vindication" is the best way to speak to Filipinos about Jesus, according to de Mesa.

Week 7 - Response to Ben's Blog

Ben talks about being "Weary of Words." I liked his post and agree that our faith must have action with it. It is so interesting for me right now because I am in John Thompson's medieval/Reformation theology course discussing Martin Luther. Luther was so adament that 'action' was unneccessary for God to love us - I agree. But it seems like we're in our current mess because Christians distorted Luther by reducing the gospel to all "talk and head games." The Church's favorite book has been Galatians, but Ben's blog reminds me of James. It seems like that is where the Christian culture is now headed. I think a correction is needed, but can we not overcorrect and become only about social justice and forget about a deep and intimate relationship with Jesus? It seems like all of this should go hand-in-hand.

Week 7 - Wednesday Class Reflection

It seems like the praxis model typically revolved around a marginalized people group. Liberation theology is the example given in Bevans about this. My question: How do you do praxis model in rich, white suburbs? Am I wrong in understanding it as tied to more marginalized groups? Maybe it is just the practice of listening, reflecting and doing - a practice that can be done with anyone. I ask this question because I like the praxis model and, like many, I know it's possible my ministry may end up being in suburbia.

Week 7 - Barker, Ch. 14 (Politics and Policy)

Cultural studies frequently centers on power, politics and social change. Gramsci saw an ideological struggle between working class and traditional intellectuals. Discourse "describes and regulates cultural identities and social action." Identifiers may be fiction but are necessary. The public sphere regards certain values as good. Bennett advocates for policy creation at the heart of cultural studies. Pragmatism says social change a combination of our language and how that affects policy.

Week 7 - Barker, Ch. 13 (Youth)

Youth is not just defined by biology, but is a "cultural construct... under definitive conditions." Subcultures are binary opposites of mass produced mainstream culture - they arise from a "problem" in the culture. Resistance Through Rituals (Hall and Jefferson, 1976) sounds interesting. Bricolage transforms cultural signs into alternative meanings that help identify the subculture. Girls are relegated to certain roles and spaces in being ignored by researchers. Media is crucial to the formation of youth subcultures. Is youth culture resistance? High control industrialization culture has been transferred over to view of youth.

Week 7 - Monday Class Reflection

It was fun to talk about Westerns and how they are constructed. I couldn't help but think that the main theme is "redemptive violence." In other words, redemption is achieved through the means of violently defeating the villain. (Actually, most our superhero movies follow this theme too). It's interesting to contrast that narrative to the Christian narrative. Jesus' story is also one of redemptive violence - of a completely different sort. This is forcing me to think about how our culture perceives these different, yet related, themes.

Week 6 - Bevans, Ch. 6 (Praxis Model)

Praxis akin to "liberation theology" through history and reflective action. Praxis model of theology is not just "right thinking" it is "right action." Theology must be acted upon with reflection. Revelation is understood as God in history. Theology must be wrestled with in particular situations. Hall and others look at theologies for different geographies (North America cited as an example). Asian woman theology fights Asian and ecclesial oppression of women.

Week 6 - Cobb, Ch. 6 (Human Nature)

Cop shows demonstrate the culture's quest to understand human nature, morality and purpose. The "ordinary" has been elevated in the last 200 years of culture. What once was "kingly annointing" from God is now for all people. "Identities now constructed through consuming." Shopping MRI brain scans show increased activity in section of brain dedicated to self identity!!! Hyperreality creates endless dissatisfaction. Our memories are critical in defining our reality. Machinization (borging) is a blessing (medicine, technology) and a curse (less relationships).

Week 6 - Response to Emmet's blog

Emmet's blog is perceptive on the "consumer" identification of individuals within our culture. My thought is: How sad!!! We have become passive in our self-identification. Passive in that we are allowing others' products to identify us. I agree with Emmet - this must negatively affect our creativity. Sure, there will always be outstanding, creative minds, but I wonder if the average person is not forced to be active in their self-identity because they are passively receiving identity from products and the marketeers behind them. I don't think there is a conscious choice to be identified by consumption, it happens without even thinking about it. However, I don't think advertisers are naive to this principle - far from it.

Week 6 - Barker, Ch. 12 (Space)

Spaces are part of cultural studies. “Home” and “workplace” are examples of classic Western spaces that have been “gendered.” Space, such as cities, “reveal cultural assumptions and practices.” Cities “use” culture economically such as the branding of space – ex. Sydney Opera House and Bridge. Cities are “command points” of the global economy. LA offered as most postmodern city for diversity, hyperreality and economics. Cities offer unlimited cultural opportunities. Technologies help mediate and control cultural conflicts within cities.

Week 6 - Barker, Ch. 11 (TV, texts, etc.)

No other medium more powerful than TV for cultural studies (Internet???)... TV news gives us a representation of reality (not reality itself). News "sets agenda" for culture and is manipulated in times of war. Soap operas have influence on culture's perceptions of women and wider social issues. The audience is "active" and creates its own meanings from the "texts" of TV. TV is "shrinking" the world by the mass spreading of ideas. Who controls media a critical factor of cultural studies.

Week 6 - Wednesday Class Reflection

It's incredibly difficult for me to imagine that the intense individualism of determining one's life path from a field of choices is only 40 years old. As a 34-year-old, choosing one's career, spouse, religion, etc. is so ingrained in me, it seems like it's been our cultural norm forever. I can't even imagine a world that would look different - at least not in the West.

Week 5 - Response to Todd's Blog

I love Todd's thought - are Christians mere cultural critics, or do we have some alternative to offer? My short answer is: so far, we've blown it. We need to not be seen as the "bulldogs" of the culture wars and instead be dialogue partners in cultural conversation. That means getting in the game. I would love to see church communities that encourage their young people to grow up and become TV, movie and music producers who can sow Christian worldviews instead of figuring out ways to get our best and brightest employed by the church.

Week 5 - Wednesday Class Reflections

I'm a "hegemonist" - at least when it comes to advertising. I can't escape the belief that media and pop culture often sets the "mental agenda" for many of us, especially our young. I understand that traditional consumers are becoming producers and so confusing the landscape. But, as with the MTV example we cited today, there are still commercials. I don't think MTV cares what goes on the air - as long as advertisers see good ratings and demographics. When advertisers let consumers be the producers of their ads, you might start to sway me away from my hegemonic thoughts. I've worked with kids for 12 years - you'll have a hard time convincing me they, and we, aren't being swayed, even manipulated, by advertising.

Week 5 - Bevans, Ch.5 (Anthro Model)

The anthropological model elevates humanity in relationship to the gospel and believes that challenges to humans from the gospel might be culturally oppressive motivations. God's revelation is found within human culture. The starting point of this model is human experience. Theologian's role is that of a "midwife" - giving birth to a people's own theology and not imposing their own. Positives are that we start where people are. Negatives are that we "romanticize" culture and not accept outside influences.

Week 5 - Cobb, Ch. 5 (Images of God)

Cobb zeroes in on popular culture's portrayal of God. Specifically, attention is given to God being distant from, forgetful of and/or regretful about humans. Ferucci's God seems to be in process himself. Morrow's God commits "suicide" in order to force humans to mature. Cosse's novel theorizes that the undeniable "proof" of God's existence must never be revealed because it would do more harm than good. Technology has served "God-like" functions for many today. Internet is creating "one mind." Movies like Natural Born Killers explore God far away from the institution of the church.

Week 5 - Monday Class Reflections

Our class discussion today about the "Translation" model was good but I would have loved to hear more about Ryan's thoughts on it. Maybe there is no "template" per se on how to approach "Translation," but I could have used more of a framework for understanding how to approach a culture from this context - maybe in the form of some key questions or ideas to keep in mind.

Week 5 - Barker, Ch. 10 (Sex, etc.)

Feminism and cultural studies share concerns about identity, representation, hegemony, etc. Interesting section outlining biological differences in gender including strengths and weaknesses. Argument is made that "difference" and "equality" are not mutally exclusive. Psychology (Freud, Kristeva, etc.) posit theories of feminist cultural studies. Language is said to be a major producer of what sexual identity means. Boys are said to be treated as independents are, therefore, not develop emotional communication. Women's images are defined and issues like objectification, body-image, motherhood, etc. Cultural texts offer "subject positions" but not all male and females take those positions offered.

Week 5 - Barker, Ch. 9 (Ethnicity, etc.)

Racialization is the idea that race is a social rather than biological construction. Ethnicity is how groups identify what they are and are not. National identity is another form of identification gained through media, pop culture, etc. Diaspora is when ethnic groups become spread out but still connected through a network. Hybridization is the combination of different "cultural mixing." Stereotyping "reduces and essentializes.. difference." Racism is the "patterns of cultural respresentation" within society. Great discussion of how blacks are represented in TV - everything from the Huxtables to black news anchors and their effects on our racial thinking. Cultural studies needs to diagnose why we struggle to live with difference.

Week 4 - Bevans, Ch.4 (Translation Model)

Translation model never changes content but seeks to adapt message to a particular cultural context. Translation is concerned with meanings, not just words and grammar. This model starts with the essential doctrine, views culture and experience as subordinate and sees all cultures as "similar." Critiques include seeing cultures as all similar, defining what exactly is the gospel "above" culture and its tendency to use propositional truth claims instead of "God's presence." Hesselgrave believes God's use of symbols makes them universal. Pope John Paul II was a "translation" model advocate and sensitively warned to not give people "culture" rather than the gospel.

Week 4 - Response to Amy Kaherl's blog

It was so interesting and refreshing to read Amy's blog. I hated Wednesday's class (sorry, can't deny it!). I am interested in economics, but struggled to perceive the connection between Jesus' kingdom, the emerging church and Marxism (as we discussed it). Perhaps it was too quick of a gearshift for my little brain. Amy's blog was helpful to that end. It was also good to read Amy's blog and see how we are all wired differently. Last Wednesday (not "Marx Wednesday") and Monday's classes were my "cup of tea." I LOVE the emergent church discussion and conversation about where God might be breaking through today. Thanks, Amy, for helping me see some relevance in Marx Wednesday and making me think a little differently.

Week 4 - Barker, Ch.8 (Subjectivity & Identity)

Identity emerged as a central theme of cultural studies in the 90s. Identity is a cultural "production" and a "description in language." Social identity is formed by outer and inner world of subject. Sex, language, attitudes, emotions, etc. all help compose what we construct as "identity." Foucault sees individuals as "products of discourse" that are "fractured" into multiple identities. Giddens and Foucault disagree on whether we are "active and knowledgable" agents in identity creation. Idea is that both inner and outer forces create our identities. Feminism attempts to gain control of the language that would define female.

Week 4 - Barker, Ch.7 (Postmodernism)

Postmodernism discussions begin with understanding modernism. Modernism is characterized here by the period including the rise of technology and industrialization that offers global wealth and threatens global destruction. It is both humanistic and carries "high culture." Foucault, drawing from Nietzsche, begins to break away the foundation of modernism casting doubt on universal truth and a "grand narrative." "All truth is "culture-bound." Is there a "public sphere" in which to form general opinions? Postmodernism collapses boundaries between previously separate entities (ex. high and low culture).

Week 4 - Cobb, Ch.4 (Theological Tools)

Paul Tillich's "Ultimate Concern" is that something in life that orders all other things - if it is not God, it is idolatry. When we experience "The Holy" (something transcendent that inspires "a dread that fascinates us") we have found our Ultimate Concern. Ontological faith is when we are in the presence of something mysterious and powerful. Moral faith is when we are terrified by how good that something is. Symbols represent "The Holy" but are not holy in and of themselves. Symbols, myths and liminality are listed as other tools to use in studying cultures.