In Rethinking Media,
Religion, And Culture (1997) Stewart M. Hoover and Knut Lundby have
collected essays that explore the oft-neglected analysis of media, religion,
and culture. Traditionally, theories and research have only been proposed for
two of these themes (religion and media, religion and culture, or media and
culture), but their view in this text is “that media, religion, and culture
should be thought of as an interrelated web within society.” (3) Part of the
decline of religious structures and institutions can be attributed to the fact
that, in much of the Judeo-Christian world, emphasis has long been placed on
the individual authority and autonomy; therefore now individuals have more say
in their own practices of faith and belief and rely less on complete guidance
and identity from a single monolithic institution.
Media
relates to religion in two possible ways. The “substantive” view understands
media as a potential delivery system for messages, whereas the “functional”
view sees media as providing the raw material for construction of religious
meanings (deliberate or not) for various people in various settings. Hoover and
Lundby describe rallies (e.g., televangelism), rituals (phenomenological
engagement in which media consumption assumes a quasi-religious role), and
resistance (audience negotiation in the reading of a media text) as points of
cultural construction that intersect the aforementioned “web” of media, religion,
and culture.
Clark
and Hoover question traditional notions of secularization, asserting instead
that “religion is integrated into everyday life, although not necessarily in
the forms assumed by conventional scholarship…[it] is the site of the synthesis
and symbolism of culturally meaningful belief systems.” (17) Underlying their
analysis is the understanding that the shift into postmodernity has led to
individual and collective identity negotiation. This involves a “creative
reworking of the text at the site of the audience.” (32) In White’s essay he attempts
to answer the question of how we are to conceive of “the presentation of the
religious and the sacred in the public sphere in an era of radical pluralism
that is suspicious of civil religions and equally suspicious of denominational
revivals and other cultural revitalization movements” (61). From a cultural studies standpoint, the
phenomenology of religious studies resists the tendency to reduce all reality
to flat rationality and is a reminder that cultural construction is a
paradoxical, continually reversing process of image making and breaking.
Murdock
addresses the re-enchantment of the world. He posits that it results from
“science’s failure to provide a coherent system of meaning comparable to those
offered by religion.” (87) Martin-Barbero continues this discussion, noting
that media have eliminated any distance between the sacred and the profane, and
suggests that “we should look for the processes of re-enchantment in the
continuing experience of ritual in communitarian celebration and in the other
ways that the media bring people together.” (108) Mass media have created
myriad symbols of the sacred, and we (young people especially) are becoming
adept at forming our identities around these dynamic totems. Goethals and
Bar-Haim discuss ritual as a “springboard for self-transcending, for an escape
from time that cannot be denied to those who play the game—human or divine—with
passion.” (131) The crisis of the ritual in contemporary society, however, is
the conflict that arises when one’s individual identity is at odds with one’s
collective identity. This has resulted in the triumph of the spectacle as a
means for possible resolution.
Horsfield
examines religious institutions during periods of media convergence, noting
that currently “confusion about their public role has further diminished church
institutions’ relevance and visibility in public debate and issues.”
(178). Churches have attempted to
compete with the secular and consequently commoditized its own message. Arthur
notes that meaning can be made of virtually anything, and suggests that careful
approach to religious studies will not adopt one single perspective but be open
and agile.
Linderman
examines several models in which individual meaning is actualized. He wants to
retain the idea of conventional signification systems as a key factor in
facilitating human communication, since “each act of communication is related
to one or more socially established signification systems.” (265) He says that
in postmodern society, conventional systems are more functional than
substantive. That is, the user constructs his or her own meaning in front of
the text, instead of passively accepting the given meaning. Hoover traces how
religious studies have been marginalized and how breaking “religious media” out
of its genre classification is necessary since all media is inherently
religious.
Hoover, S. M., & Lundby, K. (1997). Rethinking media, religion, and culture. Thousand Oaks, Calif: Sage Publications.
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