By Stuart Ross
Laurel Kearns’ article, “Saving the Creation: Christian Environmentalism in the United States”, explores the issue of environmentalism from the Christian perspective and in doing so details the three main faculties of religion that have emerged as addressing the issue. Before Kearns details these three Christian approaches she cites Lynn White’s 1966 address to the American Academy of Arts and Sciences as presenting the idea that prior to the emergence of these three modes of religious ecology there existed no religion voice on the issue of the environment, rendering it a secular issue to most people. This lack of action leads White to lay the blame on religion for the environmental crisis and declare that seeing as the problem was caused by religion, the solution must also involve religion.
This leads Kearns’ to present the three models of religious ecology that have emerged since White’s argument - Christian stewardship, eco-justice and creation spirituality. Each group is built on a foundation of slightly different motivations and teachings, and thus approaches ecology in a slightly different manor.
Christian stewardship is based on an evangelistic reinterpreted Biblical passage, now taken to be an order to take care of the earth and be a good steward. The more people who accept this new belief the better off the environment will be.
Eco-justice presents the environmental problems of the world as injustices and employs the use of the existing religious social justice framework in approaching these issues, striving to rectify them by motivating institutional change.
Creation spirituality is based on the concept of a new creation story, one presenting the idea that we are all one together as a relatively small part of the greater universe, and as such we should care for the earth as its humble inhabitants.
Kearns’ recognises that Christian stewardship and creation spirituality share the focus of changing fundamental ideas and injecting their existing religious frameworks with a greater knowledge of science to prompt greater ecological action, though White concedes that no amount of science or technology will solve the ecological crisis until there exists a new religion, or the old one is significantly revamped. This sentiment is coupled with the idea that a culture shift is occurring, with the popularity of materialism decreasing in favour of quality of life issues like ecology. This results in the basic argument being conveyed that the importance of the environment is ever growing in the world and religious thought is evolving to aid the successful management of the issue, using various approaches, even if it has a way to go yet.
Showing posts with label Religion and Society. Show all posts
Showing posts with label Religion and Society. Show all posts
Sunday, June 7, 2009
Thursday, March 26, 2009
Religion and Society: Short Review Essay
Ajahn Joe [Norman Joseph Smith]
Introduction
This paper reviews the English portion of the web site for Wat Thai Buddharam Incorporated (“the organisation”). The site identifies Phramaha Ekkapong Janthapoon, as the author, being responsible for “Computur [sic] and Public Relation [sic]” (Janthapoon 2009). The site’s purpose is given as: to support the Thai Buddhist community with their “spiritual, moral and cultural needs”. The site identifies that most of the families that are members of the organisation are ethnically mixed, that is, a Thai wife and Australian husband. The organisation also claims to support mixed families and strengthen the wider community. Some blended aspects of the site indicate the organisation can do this, but missing aspects indicate it does not seem to do this.
Summary
The organisation’s English version of the site prints out onto 55 A4 pages. The site has three vertical sections: a margin at both sides and the information display area in the centre. The same header is at the top of each page’s information display area. The header contains three animated sections: at the top - the name of the organisation in English and Thai (the title bar); below and to the left of the title bar - a navigation pane listing the eight sections of the site - the eighth section of the site is a webboard, a discussion forum, which encourages interactivity; and below and to the right of the title bar - a slide show which integrates sound. Below the header are two sections: a thinner interactice section on the left with a Thai and Australian flag, which can be clicked to change the language of the page viewed. Below the flags are: the organisation’s name, address and phone/fax number.
The home page tries strongly to sell the organisation as one that benefits the member families and the whole community, not just the Thai community. They claim to do this by providing their Thai cultural program. The organisation says “For the broader public, this means greater understanding of diversity and cultural exchange.” It says the program will strengthen “the entire community through its youth oriented focus. Flow-on effects extend directly to the families and the broader community.” The organisation supports Thai immigrants by supplying a social network of other Thais. It claims to help them adjust “to Australia and help create happy households” and to benefit the whole community.
Critique
The navigation pane in the header of each page makes the site very user friendly. The use of colour throughout and the animation and sound in the header make the site very attractive. Even though the site has a discussion forum, I had technical problems joining using Microsoft Internet Explorer. The Thai version of the site displayed well using Microsoft Internet Explorer, but not at all using Mozilla Firefox.
The site is out of date in some respects. There has been an Australian Buddhist monk in residence since the 4th of January 2009, but there is no mention or photograph of him on the site as a new resident. This may simply be a processing time delay, but it's now late March.
There are gaps in the information in English and many spelling mistakes. In the section called “About Us”, the page for the history of the Patron Chief Monk only has his photograph and name and no other text. In the section called “Thai Culture”, there is a heading “Kathina Ceremony” but no text, which means the reader would have to contact the organisation for the information.
Australians are invited to the festivals, where they would enjoy Thai food, handicrafts, song and dance. The questions arise: “Are the site gaps in English text, indicative of what would happen at festivals?” “Are events bilingual?” No mention is made of this.
The organisation claims to support mixed families and strengthen the community, but only mentions direct support for the Thai parent, that is the Thai wife. The children are helped to understand Thai culture, language and religion [Buddhism], so they can appreciate their “mixed” heritage and communicate with their mother’s side of the family. These services could create social capital (Cahill 2004), but the question arises: “Are both sides encouraged to embrace and celebrate the other culture or are they just taught to know the differences, which may simply lead to toleration?”
The organisation helps Australian husbands and others in the wider community to learn Thai language and culture. Thai cultural practices and their significance is explained, but there is no specific explanation of Thai manners, or cultural philosophy.
There is no evidence that the Thai wives, the mixed heritage children, or the Australian husbands are helped to integrate Thai and Australian culture. The question arises: is this due to the organisation’s creating of the imagined other (Bouma 2007)? This lack of evidence indicates a prevailing mono-ethnic attitude rather than a pluralistic attitude (Various 2009) and that simply toleration of difference may be achieved rather than a true diversity (Rock 1999). Their religion is Buddhism, which is a non-monotheistic religion. As such, it would tend not to universalise beliefs (Gross 1999), but the organisation seems to fall into ethnocentricism (Marshall 1998).
Conclusion
Generally I find the site a good resource for Australian’s interested in learning about Thai language and culture. Not being able to read the Thai version, I cannot be sure what services are made available for Thai wives, but the English version indicates that there are no resources made available by the organisation for Thais to understand and appreciate Australian culture and language, or for Australians to really understand and appreciate Thai culture.
I would recommend resources be made available by the organisation for Thais, their mixed heritage children and their spouses to understand and appreciate Australian culture and language in relation to Thai culture. Otherwise “happy households” could not be achieved, as culture clashes could not be resolved.
References
Bouma, G. D., in Beyer (2007). Religion, Globalization and Culture. Religious Resurgence, Conflict and the Transformation of Boundaries, Leiden and Boston.
Cahill, D., et al (2004). Religion, Cultural Diversity and Safeguarding Australia : A Partnership under the Australian Government's Living in Harmony Initiative. Canberra, RMIT University and Monash University. http://amf.net.au/library/file/Religion_Cultural_Diversity_Main_Report.pdf
Gross, R. M. (1999). "Religious Diversity: Some Implications For Monotheism." Cross Currents 49(3).
http://www.crosscurrents.org/gross.htm
Janthapoon, P. E. (2009). "Wat Thai Buddharam Web Site." Retrieved March 16, 2009, from http://www.watthaibrisbane.com.au/.
Marshall, G. (1998). A Dictionary of Sociology. New York, Oxford University Press.
Merriam-Webster (2009). "Merriam-Webster Online Dictionary." Retrieved March 16, 2009, from http://www.merriam-webster.com/dictionary/pluralism.
Rock, M. (1999). "Defintion of Diversity." Retrieved March 16, 2009, from http://gladstone.uoregon.edu/~asuomca/diversityinit/definition.html.
Introduction
This paper reviews the English portion of the web site for Wat Thai Buddharam Incorporated (“the organisation”). The site identifies Phramaha Ekkapong Janthapoon, as the author, being responsible for “Computur [sic] and Public Relation [sic]” (Janthapoon 2009). The site’s purpose is given as: to support the Thai Buddhist community with their “spiritual, moral and cultural needs”. The site identifies that most of the families that are members of the organisation are ethnically mixed, that is, a Thai wife and Australian husband. The organisation also claims to support mixed families and strengthen the wider community. Some blended aspects of the site indicate the organisation can do this, but missing aspects indicate it does not seem to do this.
Summary
The organisation’s English version of the site prints out onto 55 A4 pages. The site has three vertical sections: a margin at both sides and the information display area in the centre. The same header is at the top of each page’s information display area. The header contains three animated sections: at the top - the name of the organisation in English and Thai (the title bar); below and to the left of the title bar - a navigation pane listing the eight sections of the site - the eighth section of the site is a webboard, a discussion forum, which encourages interactivity; and below and to the right of the title bar - a slide show which integrates sound. Below the header are two sections: a thinner interactice section on the left with a Thai and Australian flag, which can be clicked to change the language of the page viewed. Below the flags are: the organisation’s name, address and phone/fax number.
The home page tries strongly to sell the organisation as one that benefits the member families and the whole community, not just the Thai community. They claim to do this by providing their Thai cultural program. The organisation says “For the broader public, this means greater understanding of diversity and cultural exchange.” It says the program will strengthen “the entire community through its youth oriented focus. Flow-on effects extend directly to the families and the broader community.” The organisation supports Thai immigrants by supplying a social network of other Thais. It claims to help them adjust “to Australia and help create happy households” and to benefit the whole community.
Critique
The navigation pane in the header of each page makes the site very user friendly. The use of colour throughout and the animation and sound in the header make the site very attractive. Even though the site has a discussion forum, I had technical problems joining using Microsoft Internet Explorer. The Thai version of the site displayed well using Microsoft Internet Explorer, but not at all using Mozilla Firefox.
The site is out of date in some respects. There has been an Australian Buddhist monk in residence since the 4th of January 2009, but there is no mention or photograph of him on the site as a new resident. This may simply be a processing time delay, but it's now late March.
There are gaps in the information in English and many spelling mistakes. In the section called “About Us”, the page for the history of the Patron Chief Monk only has his photograph and name and no other text. In the section called “Thai Culture”, there is a heading “Kathina Ceremony” but no text, which means the reader would have to contact the organisation for the information.
Australians are invited to the festivals, where they would enjoy Thai food, handicrafts, song and dance. The questions arise: “Are the site gaps in English text, indicative of what would happen at festivals?” “Are events bilingual?” No mention is made of this.
The organisation claims to support mixed families and strengthen the community, but only mentions direct support for the Thai parent, that is the Thai wife. The children are helped to understand Thai culture, language and religion [Buddhism], so they can appreciate their “mixed” heritage and communicate with their mother’s side of the family. These services could create social capital (Cahill 2004), but the question arises: “Are both sides encouraged to embrace and celebrate the other culture or are they just taught to know the differences, which may simply lead to toleration?”
The organisation helps Australian husbands and others in the wider community to learn Thai language and culture. Thai cultural practices and their significance is explained, but there is no specific explanation of Thai manners, or cultural philosophy.
There is no evidence that the Thai wives, the mixed heritage children, or the Australian husbands are helped to integrate Thai and Australian culture. The question arises: is this due to the organisation’s creating of the imagined other (Bouma 2007)? This lack of evidence indicates a prevailing mono-ethnic attitude rather than a pluralistic attitude (Various 2009) and that simply toleration of difference may be achieved rather than a true diversity (Rock 1999). Their religion is Buddhism, which is a non-monotheistic religion. As such, it would tend not to universalise beliefs (Gross 1999), but the organisation seems to fall into ethnocentricism (Marshall 1998).
Conclusion
Generally I find the site a good resource for Australian’s interested in learning about Thai language and culture. Not being able to read the Thai version, I cannot be sure what services are made available for Thai wives, but the English version indicates that there are no resources made available by the organisation for Thais to understand and appreciate Australian culture and language, or for Australians to really understand and appreciate Thai culture.
I would recommend resources be made available by the organisation for Thais, their mixed heritage children and their spouses to understand and appreciate Australian culture and language in relation to Thai culture. Otherwise “happy households” could not be achieved, as culture clashes could not be resolved.
References
Bouma, G. D., in Beyer (2007). Religion, Globalization and Culture. Religious Resurgence, Conflict and the Transformation of Boundaries, Leiden and Boston.
Cahill, D., et al (2004). Religion, Cultural Diversity and Safeguarding Australia : A Partnership under the Australian Government's Living in Harmony Initiative. Canberra, RMIT University and Monash University. http://amf.net.au/library/file/Religion_Cultural_Diversity_Main_Report.pdf
Gross, R. M. (1999). "Religious Diversity: Some Implications For Monotheism." Cross Currents 49(3).
http://www.crosscurrents.org/gross.htm
Janthapoon, P. E. (2009). "Wat Thai Buddharam Web Site." Retrieved March 16, 2009, from http://www.watthaibrisbane.com.au/.
Marshall, G. (1998). A Dictionary of Sociology. New York, Oxford University Press.
Merriam-Webster (2009). "Merriam-Webster Online Dictionary." Retrieved March 16, 2009, from http://www.merriam-webster.com/dictionary/pluralism.
Rock, M. (1999). "Defintion of Diversity." Retrieved March 16, 2009, from http://gladstone.uoregon.edu/~asuomca/diversityinit/definition.html.
Monday, March 23, 2009
Gen Kennedy - Article Review - Zuckerman, Stark & Finke, Besecke
Zuckerman, P., 2003, Invitation to the Sociology of Religion, Routledge, New York, ch.3, pp.47-60.
In the article Religion is Socially Learned, Phil Zuckerman makes a number of statements concerning the relationship between socialization and religious identity. While many of the observations Zuckerman makes are not highly contentious – such as the extremely strong correlation between the religious identities of parents and children – the conclusions he draws from such information may be seen as very controversial, particularly within religious communities. Zuckerman claims that an individual’s religion is all but determined by the religions of those closest to the person (specifically, parents, spouses and friends) and as such, commitment to any particular religion or God is entirely arbitrary, rather than a results of “inherent faith or soul-searching.” However, Zuckerman does concede that this conclusion also applies to atheism and agnosticism.
Zuckerman also acknowledges one of the criticisms of this style of argument, which cites religious experiences as an ‘unlearned’ aspect of religion. Zuckerman refutes this assertion, claiming that religions create the context and expectations for religious experiences, essentially providing followers with a “script”. This script prescribes the “degree, form, shape and substance” (Zuckerman, 2003) of the experience.
The final issue Zuckerman addresses is the creation of new religions and their founders, who, seemingly, could not have learnt their religious identities from any social agent. Zuckerman offers several defences and exceptions to this claim – firstly, that the very vast majority of religions fail to last one generation. Secondly, nearly all religions borrow and build upon pre-existing religions. Lastly, he points out that of the religions that do last, the first converts are nearly invariably family and friends of the founder. However, in the few cases that do not fit into any of these moulds, sociologists explain the new religion as a case of ‘right person, right place, right time’. While Zuckerman’s reliance on the concept of a religious experience “script” is somewhat excessive, overall he presents a convincing argument for the vast influence of society on religion.
Stark, R., and Finke, R., 2000, Acts of Faith: Explaining the Human Side of Religion, University of California Press, Berkley, ch.4, pp.83 – 113.
Stark notes that the foundations are a mix of cognitive and interactional elements and processes, and presents his theory regarding the foundations in a set of twenty-eight propositions. Stark states that humans look to rationalise most things in their lives, normally by weighing up the costs and rewards associated, and creating explanations regarding how best to achieve such rewards, even if this is in the distant future. Religions are a rare institution which can postpone rewards to an otherworldly context, (such as the afterlife) due to the fact that the source is not human, but supernatural. Accepting such explanations requires a significant amount of faith, given that it is impossible for living humans to discover “whether or not the rewards arrive as promised.” (Stark, 2000) Stark claims that when available means are not sufficient or workable, humans seek the supernatural to obtain rewards unobtainable from any other source.
Another major claim of Stark’s is that humans will seek to exchange, through prayer, with a god or gods in pursuit of rewards, with the terms of exchange being provided by the individual’s religion. In polytheistic religions, humans will attempt to exchange with gods who are more dependable, responsive and have a great scope. He also encounters a claim made by sociologists such as Sperber – that prayers and other rituals are not attempts at exchange – rather, they claim that the nonexistence of gods is self-evident. Such sociologists state that the real, and sole purpose is for social integration and symbolizing the unity of the group. (Stark, 2000)
Stark also looks at the agreements and desires between a religion and its followers, such as the desire to delay payment of religious costs, the requirement by a religion for extended and exclusive commitments, and the confidence individuals have that they will receive such rewards, and what factors increase their confidence. Due to the rational way Stark sees humans approach their religion, he claims that “people go about religion in the same way as they go about everything
else in their life.” (Stark, 2000)
Besecke, K., 2001, ‘Speaking of Meaning in Modernity: Reflexive Spirituality as a Cultural Resource’, Sociology of Religion, Fall 2001, bnet Australia.
In this article, Besecke asserts that there is a need in modern society for a language that people can use to relate to transcendent meanings, without sacrificing a commitment to rationality. Besecke refers to both this language and corresponding way of thinking as ‘Reflexive Spirituality’, characterised by pluralism and spiritual flexibility. Though it was previously thought of as an individual experience, Besecke believes Reflexive Spirituality is more effective when used as a language to communicate, discuss and “be engaged in critical assimilation” (Besecke, 2001) of spirituality.
There are four methods of ‘meaning-making’ in Reflexive Spirituality. The first is to gain meaning from religious symbols by way of metaphorical interpretation. Secondly and thirdly, the study of mysticism and pluralism. The final method is reflexivity, the ability to be objective and to examine and revise one’s own beliefs.
Besecke is reasonably balanced in her approach, stating that reflexive spirituality can be practised by those with beliefs in one religion, no religion, or many religions. It is also noted that while rationalization does have an effect on religion, it is also affected by religion and religious followers, making reflexive spirituality a resource that is used to test the limits of rationality against the transcendent. This provides ‘practioners’ with a way to build a rational argument about meanings which transcend rationality. (Besecke, 2001) Another creditable aspect of Besecke’s article is the distinction made between two sides of the religious sphere – the institutional (religions) and the individual (spirituality). However, Besecke claims that reflexive spirituality belongs in a third component, which covers the public, cultural dimension of the religious world. Besecke has proposed what would be, theoretically, a highly effective method of discussion.
Genevieve Kennedy
In the article Religion is Socially Learned, Phil Zuckerman makes a number of statements concerning the relationship between socialization and religious identity. While many of the observations Zuckerman makes are not highly contentious – such as the extremely strong correlation between the religious identities of parents and children – the conclusions he draws from such information may be seen as very controversial, particularly within religious communities. Zuckerman claims that an individual’s religion is all but determined by the religions of those closest to the person (specifically, parents, spouses and friends) and as such, commitment to any particular religion or God is entirely arbitrary, rather than a results of “inherent faith or soul-searching.” However, Zuckerman does concede that this conclusion also applies to atheism and agnosticism.
Zuckerman also acknowledges one of the criticisms of this style of argument, which cites religious experiences as an ‘unlearned’ aspect of religion. Zuckerman refutes this assertion, claiming that religions create the context and expectations for religious experiences, essentially providing followers with a “script”. This script prescribes the “degree, form, shape and substance” (Zuckerman, 2003) of the experience.
The final issue Zuckerman addresses is the creation of new religions and their founders, who, seemingly, could not have learnt their religious identities from any social agent. Zuckerman offers several defences and exceptions to this claim – firstly, that the very vast majority of religions fail to last one generation. Secondly, nearly all religions borrow and build upon pre-existing religions. Lastly, he points out that of the religions that do last, the first converts are nearly invariably family and friends of the founder. However, in the few cases that do not fit into any of these moulds, sociologists explain the new religion as a case of ‘right person, right place, right time’. While Zuckerman’s reliance on the concept of a religious experience “script” is somewhat excessive, overall he presents a convincing argument for the vast influence of society on religion.
Stark, R., and Finke, R., 2000, Acts of Faith: Explaining the Human Side of Religion, University of California Press, Berkley, ch.4, pp.83 – 113.
Stark notes that the foundations are a mix of cognitive and interactional elements and processes, and presents his theory regarding the foundations in a set of twenty-eight propositions. Stark states that humans look to rationalise most things in their lives, normally by weighing up the costs and rewards associated, and creating explanations regarding how best to achieve such rewards, even if this is in the distant future. Religions are a rare institution which can postpone rewards to an otherworldly context, (such as the afterlife) due to the fact that the source is not human, but supernatural. Accepting such explanations requires a significant amount of faith, given that it is impossible for living humans to discover “whether or not the rewards arrive as promised.” (Stark, 2000) Stark claims that when available means are not sufficient or workable, humans seek the supernatural to obtain rewards unobtainable from any other source.
Another major claim of Stark’s is that humans will seek to exchange, through prayer, with a god or gods in pursuit of rewards, with the terms of exchange being provided by the individual’s religion. In polytheistic religions, humans will attempt to exchange with gods who are more dependable, responsive and have a great scope. He also encounters a claim made by sociologists such as Sperber – that prayers and other rituals are not attempts at exchange – rather, they claim that the nonexistence of gods is self-evident. Such sociologists state that the real, and sole purpose is for social integration and symbolizing the unity of the group. (Stark, 2000)
Stark also looks at the agreements and desires between a religion and its followers, such as the desire to delay payment of religious costs, the requirement by a religion for extended and exclusive commitments, and the confidence individuals have that they will receive such rewards, and what factors increase their confidence. Due to the rational way Stark sees humans approach their religion, he claims that “people go about religion in the same way as they go about everything
else in their life.” (Stark, 2000)
Besecke, K., 2001, ‘Speaking of Meaning in Modernity: Reflexive Spirituality as a Cultural Resource’, Sociology of Religion, Fall 2001, bnet Australia.
In this article, Besecke asserts that there is a need in modern society for a language that people can use to relate to transcendent meanings, without sacrificing a commitment to rationality. Besecke refers to both this language and corresponding way of thinking as ‘Reflexive Spirituality’, characterised by pluralism and spiritual flexibility. Though it was previously thought of as an individual experience, Besecke believes Reflexive Spirituality is more effective when used as a language to communicate, discuss and “be engaged in critical assimilation” (Besecke, 2001) of spirituality.
There are four methods of ‘meaning-making’ in Reflexive Spirituality. The first is to gain meaning from religious symbols by way of metaphorical interpretation. Secondly and thirdly, the study of mysticism and pluralism. The final method is reflexivity, the ability to be objective and to examine and revise one’s own beliefs.
Besecke is reasonably balanced in her approach, stating that reflexive spirituality can be practised by those with beliefs in one religion, no religion, or many religions. It is also noted that while rationalization does have an effect on religion, it is also affected by religion and religious followers, making reflexive spirituality a resource that is used to test the limits of rationality against the transcendent. This provides ‘practioners’ with a way to build a rational argument about meanings which transcend rationality. (Besecke, 2001) Another creditable aspect of Besecke’s article is the distinction made between two sides of the religious sphere – the institutional (religions) and the individual (spirituality). However, Besecke claims that reflexive spirituality belongs in a third component, which covers the public, cultural dimension of the religious world. Besecke has proposed what would be, theoretically, a highly effective method of discussion.
Genevieve Kennedy
Sunday, March 1, 2009
Welcome
Welcome to the 2009 program of Religion and Society at The University of Queensland. The blog is a wonderful resource of writing and reflection on some of the major issues in society today and how religion and spirituality are played out in relation to social change. Reflective essays, reviews of articles, and comments on social justice issues form the bulk of work here and we hope you will find the information useful and interesting.
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