Week 8- Wednesday Class Reflection

This was an especially helpful class in the way that Caputo bridges cultural studies theory to Christian ministry. While I don't know if the concept of an undeconstructable truth is philosophically sound, it is pragmatically useful. We do aim towards "Truth", "Forgiveness", "Love", and "Justice"... all of us do.
EXTENDED THOUGHTS:
I think the weakness in our talk today was a lack of recognition of the important place that tradition and culture plays in defining what these undeconstructable truths mean.

Week 8- Monday Class Reflection

The concept of deconstruction is too often presented in church circles as a demon. I think ministers are afraid that in the case that their congregants become skilled in the art of deconstructing myths that they might turn this tool against the scripture or against the minister's own presentation of the gospel.

Week 7- Barker Chapter 14 (Cultural Politics)

Barker rehashes the history of Cultural Studies as a post-disciplinary field highly influenced by Marxism and ending up in a post-structuralist, post-modern, and anti-representationalist consensus. Interestingly, Barker advocates a Cultural Studies that understands all language games as fictional and all transcendent/universal truth non-existent, and yet continues to be socially active and advocating for a "revolution in thinking (Barker 2003: 430). To bridge this gap, Barker points to the neo-pragmatism of Tony Bennett and Rorty.

Extended Thoughts:
It is at this point that I have to get off of the post-modern, post-structuralist train. Barker seems to advocate a hit and miss operation of advocating for a better world and the ending of oppression. Barker points to the values of multiculturalism (appreciation of difference) as the key to a better future. However, I don't think that he has provided the kind of philosophical conviction or basis to counter those who do not appreciate diversity and difference. What of those points of view that are sadistic and hate-filled; are we to "appreciate" them? At the end of the day I just don't think that declaring all language as "fictional" paves the road towards fighting evil. If one cannot define evil then how is one to fight it?

Week 7- Response to Brett Yee's Blog

I think you have hit on a key point Brett. While I can not travel all the way down the post-structuralist, anti-foundationalist, anti-representationalist route, I do agree in large part that the language we use does not correspond to objective reality in any one-to-one manner. That is, our language is a socially agreed upon construct that is valid only among those who are in the in-group. I think that this fact holds promise for our work in theology, because we can always fine tune our doctrinal statements and understandings of God while always being humble in that we are not there yet.

Week 7- Bevans Chapter 7 (Synthetic Model)

The Synthetic Model is the moderation of all previous models. Bevans identifies this model as a "dialectic" or "dialogical" model, meaning that the intention is to conversate with the target culture and allow for a give and take between the gospel message and local cultural forms (Bevans 1994: 83). Bevans provides some case studies but the model does seem to blur into the translation model a bit.

Week 7- Barker Chapter 13 (Youth)

The concept of "adolescence" is largely culturally derived. Barker presents the trend of cultural studies in first identifying youth culture as a subculture of resistance and then coming to a place of demythologizing the concept of resistant subcultures. I think Barker is right to question the concept of resistance, or at least to locate this resistance in personal subjectivity. Perhaps youth feel they are resisting society's expectations, but the media and the culture industry thrive on this concept of "resistance" and make billions of dollars on the commercialization of rebellion.

Week 7- Cobb Chapter 7 (Sin)

While popular media is not always clear about what exactly has gone wrong with society, most mediums agree that something is in error. Cobb identifies the genre of "Jeremiad", a denouncing of the sins of the people complete with a warning and demonstration of judgment. This genre is found in social films and books as well as the post-apocalyptic (Cobb 2005: 218). Cobb also identifies the Gothic as a despairing of the sinfulness of the world.

Wednesday Week 7- Class Reflection

The praxis model was especially interesting to me. I think it is a must to have built-in to one's theories, a call for action. I am not an academic and the praxis model makes me feel good about that. It was good for Bolger to point out the ambiguities between the different models as well during class.

Week 6- Cobb, Chapter 6 (Human Nature)

Popular culture presents a varied and confused understanding of the human being. In some cases humans are shown to lead meaningless lives in the midst of a dark and ever-changing universe. Ultimate purpose is ruled out. Therefore, it seems best that humans simply enjoy the simple mundane things and simply be "happy" (Disneyland is the epitome of this longing). Perhaps, above all, the human is a consumer. There are some faint echoes of the beauty and dignity of humanness, especially in our portrayals of the man-machines who wish only to be more human-like.

Week 6- Barker Chapter 12 (Spaces and Places)

Urban studies is directly reliant on cultural studies. The concentration of global power within a few major global centers makes understanding the urban landscape imperative if one wants to understand Western and global culture. Particularly interesting is the decline of the publicly-funded park or gathering place. The ubiquitous nature of transnational companies has led to the integration of the market and the public gathering square in the shopping mall. With the onset of the information revolution, the urban center has become somewhat less important.

Week 6- Barker, Chapter 11 (Television and Audience)

Barker focuses on television as the "major form of communication in most western societies" (Barker 2003: 315). While there was a time where television distribution could be described as hegemonic, the rise of the internet, the use of cable and satellite, and the newly arrived Middle-Eastern and Asian news networks challenge the concept of an American dominated single-minded television monopoly. Furthermore, it is important to recognize that a television audience will always actively re-interpret whatever message is conveyed by the screen.

Week 6- Response to Annie McLaren's blog

Annie, your reflection for Week 6 Wednesday was especially insightful. I think the expectation that adolescents would "find their own way" in Western society is the result of a hyper-individualism characteristic of late modernity. That is, all diversity is appreciated and all "ways of life" are valid, therefore the instruction of a youth is tantamount to questioning their individuality. At this point there are no trusted sources of tradition and authority to instruct youth with and so it is expected that the adolescent will figure things out on their own. This definitely adds up to anxiety!

Week 6- Bevans Chapter 6

Bevans identifies the praxis model of contextual theology as any theological framework which emphasizes social action and transformative change. The praxis model can be summarized quite succinctly as action-reflection on action- and re-action (based on a new understanding of traditional authority and a trial-and-error approach toward social action). Bevans identifies Liberation theology as only one example of the praxis approach. While I had never thought of it before, Bevans is right to understand the praxis model as inclusive of almost any theology that states up front an agenda of social transformation.

Week 6- Class Reflection Wednesday

It is both exciting and frightening to think that my generation and my children's generation is part of a social world that is so different from the social world of America just 30 years ago. The economy, the religion, the politics and the many other areas of life have all been significantly altered.
EXTENDED THOUGHTS
I find that our culture and lifestyle are very obviously peculiar and unprecedented in history when I hear about the way that life is lived in many areas of Africa and South Asia. In many ways these areas are representative of a type of neo-feudalism. The social world in these areas leaves individuals propertyless and in a situation of indentured servitude. Also, these areas are characterized by failed states or non-existent government. Therefore the primary social structure for these people remain the family and the religious tradition.

Week 6- Monday Class Reflection

Class was a little tedious today. I am all for class discussion, but spending the entire period was a little much. I always appreciate Professor Bolger's insights and reflections from his research and so was a little disappointed from today's on-the-spot presentations. The things to be gained from today are mainly in recognizing the myriad of subcultures that we are surrounded by. There are so many different ways that people live their lives.

Week 5- Chapter 5 Bevans (Anthropological Model)

Bevans provides a sketch of the anthropological method of contextual theology and some case studies. The model seems useful in its upholding of the value and dignity of a given culture, and its suspicion of the directives of the missionary, which often have little to do with the gospel. However, I hesitate to go so far as Bevans as to define the "human as the place of divine revelation [...] equal to scripture and tradition" (Bevans 1994: 48).

Extended thoughts....
At some point there must be a recognition of the evil that is to be found in all cultures. There must be a lot more put into defining the essentials of the Christian message. The example of Vincent Donovan was telling in this chapter. Donovan seemed to indicate that while he had some kind of preconceived notion of the message of the gospel, that message would not be known until it was lived out among the Masai. If what is meant here is that the implications of the gospel are not known until demonstrated in a particular context, I am all for it. However, I am not ready to sacrifice knowledge of the true nature of God's incarnation, death and resurrection for the sake of being enculturated. I think we do have a core message to share... How to share it, what it will eventually mean for a people, and what kind of forms and institutions will arise around it are matters for cultural insiders to debate.

Week 5- Cobb Chapter (Images of God)

Cobb rightly exegetes our culture. My generation engenders feelings of God-pity as opposed to earlier generations of God-hate. In essence, our media portrayals of God are self-projections. Thus God is a lonely and lost individual who is uncertain of reality, but more importantly is uncertain of himself. Interestingly enough, while we reject traditional sources of authority concerning Godself, we readily absorb the teachings of our media which "reveal" to us the nature of deity.

Week 5- Response to Randy's blog

"My thought was that Jesus did not overthrow anything"
I have to disagree with you Randy. I feel like we too often want to play down the socio-political implications of Jesus' teaching and ministry. Jesus very much challenged both the Jewish religious leaders of Palestine, and the colonizing authority of Rome. Jesus effectively deconstructed normal ways of identifying the in and the out group of the received Judaism of his day, which was rightly perceived as dangerous to the maintenance of a cohesive society. Rome was also threatened as Jesus proclaimed himself as the righteous judge who will dispense of true justice when the time comes. At the very least we have to attribute to Jesus the overthrowing of worldviews and assumptions.

Week 5- Barker Chapter 10 (Sex, Subjectivity and Representation)

Barker recognizes early in this chapter that there are some biochemical aspects of being human that push us towards some kinds of "manlike" or "womanlike" behaviors. However, this chapter highlights the great degree to which "sex" and/or "gender" is a cultural construction that depends heavily on historical circumstance and media portrayals. It was helpful to know that there is some discussion about the damage that contemporary society plays upon men.

Week 5- Barker Chapter 9 (Ethnicity, Race, Nation)

Barker deconstructs thoroughly the concepts of ethnicity, race, and nation. These concepts are context-specific, fluid, and unreliable. Certainly these concepts are not "scientific". This chapter has been the most helpful to me in terms of missiology. When we minister to a group of people we cannot have in our minds that this people's culture, nation, and ethnicity are somehow eternal fixed categories. Our social worlds are constructed by mental categories, are always in flux, and are capable of amazing hybridity and transformation.

Week 5- Wednesday Class Reflection

It is interesting that the scholars of the world are baffled at why the poor still have not inherited the earth. We will always be misled if we do not accept the fact of human evil and desire to take advantage over others. I readily agree with the concept of hegemony. All human institutions and structures will misuse power.

Week 5- Monday Reflection

The class was refreshing and helpful today. I feel like we are moving from abstract theory to real ways of doing ministry. This shift was also seen a bit in Barker's book, where, after all the talk about the fluidity of reality and slippery nature of truth, we are now talking about strategy for improving life.

Week 4- Cobb Chapter 4 (Theological Tools)

The concept of religion(3) is very helpful. I am concerned that those in the "secular" world and those in the "sacred" world have both forgotten the adaptation of 'religious'(1) ideals into popular culture. Too often churchgoers want to separate themselves from art, sports, science, and certain musical genres without recognizing that the Church gave birth to these ideals and forms they are rejecting! I am interested to interview my current church to see what areas of popular culture families reject and which ones they accept.

Week 4- Bevans Chapter 4 (translation model)

The translation model is helpful in a very real way. Bevans' warnings towards swallowing the translation model are legitimate. However, I do feel like the translation model is right to assert that there is some essential core to the Gospel. This is the task we are all called to, a lifelong struggle of peeling off the layers of our culture and the layers of Jesus' culture, all the while noting where God may be incarnate. The translation model is a comprehensive and helpful tool.

Response to Simon Castagna's Blog

"I guess postmodernism grew in such a way because technology enabled it to."

This is a great insight Simon. It is especially interesting because this leads us back to Marx's foundational assumptions. Our society has shifted to an idea producing society, in large part due to revolutionary shift in the means of production. While Marx can be reductionistic, there is much truth to be found in the influence of economic realities upon culture. Perhaps where Marx was wrong is in his failure to see the real circuit of culture. Since technology has made possible the production of media even at the level of the individual, individuals have then been able to place demands on the market and have asked for the perpetuation of this new postmodern Information Age.

Week 4- Barker Chapter 8 (Subjectivity and Identity)

The essence of this chapter is that we are defined by our culture. This chapter helps to recognize that concepts of truth are influenced greatly by social environment. However, if there is no essential cultural or biological anthropological definition, how do we uphold "strategic essentialism" (Barker 2003, 244). Barker feels that strategic essentialism can be valuable "for the improvement of the human condition" (Barker 2003, 244). Progress in this direction seems unlikely if we are to take Barker seriously in that no one truly knows the essential nature of the human. Who is to define what improvement is?

Week 4- Barker Chapter 7 (Postmodernism)

The most meaningful insight from this chapter is that in a philosophical sense, postmodernism truly is the resurgence and the maturing of modernism (Barker 2003, 207). Kant's thinking is evident within every aspect of postmodernism. However, it is also true that contemporary life for many in the Western countries is dominated by what could be termed a "postmodern" lifestyle or culture. Not only is it true that we are living in the days of postmodernism, it is also true that postmodernism holds great hope for the future. I think that it is extremely helpful to distinguish between different "regimes of truth".

ADDITIONAL MATERIAL
I think it is helpful for Christians also, who hold that there is an absolute truth that is Christocentric through and through. In Christian witness, our job is to distinguish between the various systems of truth in the world (secular humanism, Buddhist and New Age influences, etc...) and the truth system that we present. In the end, I do believe that those other systems are false, but that does not preclude those systems from operating upon an inner logic. In the same way, the Christian system of theology operates in a system of logic that is not readily observable to outsiders. This fact requires us in our witness to then go about enculturating others to the Christocentric inner logic. This requires teaching others a new language. I find this a helpful paradigm for Christian life and witness.