Friday, March 30, 2012

Response: Sublimation and Psychoanalysis

This is a response to: http://ghazala-ahmadzai.blogspot.ca/2012/03/sublimation-and-psychoanalysis.html


In response to your post, I wholeheartedly agree with your assertion that the inability to draw out violent behaviours and tendencies in no ways correlates to these individuals not being affected by violence. That being said, it is also worth noting the ambiguity of violence and how violent behaviour in one context can very much differ in the next. For instance, if I were to walk down the street and hit someone out of the blue that would be considered by most as violence, but if I were to imbue this hitting in a different context, say, in response to being robbed, this would then be seen as self-defense.

Violence is pervasive throughout many mediums—television, the Internet, newspapers, etc—and although there exists many individuals who do not exude violent behaviours, one cannot make an explicit discernment as to what happens on an internal and subjective level. As you noted while drawing upon Sigmund Freud that people respond to their inner drives in three different ways (expression, repression or sublimation), by extension, the same can be applied to the reception of violence: some directly exhibit physical, on-the-surface violent and aggressive tendencies; others more subtle through verbal means such as gossip and the sort. There are even those to respond to violence by inducing harm on their own bodies (i.e. cutting, excessive dieting, negative thoughts).

Finally in addition to your notion of the difficulty to detect creative forms of aggression, I feel that one must always keep in mind: correlation does not prove causation. Sure there is a very strong link between watching violence on television—or any media outlet for that matter—and aggressive acts, but there are a plethora of different human dispositions that to generalize these results as being conclusive for everyone would be quite an irrational claim. The unconscious is, as you phrased it, working in ways that is harder for us to see. 

The Princess and the Frog


Drawing from Towbin et al's report on Images of Gender, Race, Age, and Sexual Orientation in Disney Featured-Length Animated Films, this blog post is going to examine whether or not newer Disney films have improved in their positive portrayal of cultures and gender differences by looking at one movie in particular: The Princess and the Frog. The Princess and the Frog was released in the United States in December of 2009. It was inspired in part by E.D. Baker's novel The Frog Princess and in part by the Grimm brother's fair tale The Frog Prince.


After watching the movie, it appears that there has indeed been an improvement to a certain extent. With regards to gender roles, there still exists the emphasis on the beauty of women as evidenced by Tiana's (the protagonist) childhood friend, Charlotte who is a debutante. Domesticated roles are also illustrated by Tiana's interest in culinary arts. However, barriers are broken as we see Tiana ambitiously working two jobs so she can open up her own restaurant Prince Naveen (a male) unwilling to work and is intent on marrying a rich woman instead. When both Tiana and Prince Naveen turns into a frog, gone is the inferior-superior between genders and in its place a sense of equality. 


There are even certain scenes where roles are reversed and it is the man who requires help from the woman (cue Naveen being turned into a frog first and requiting a kiss from a princess to be set free).  



As for the portrayal of cultural stereotypes, we do not see much of an improvement. The Princess and the Frog borrows from syncretic religion practices in Haiti, Voodoo, and when paired with both the movie's antagonist Dr. Faceiller and his act of killing one of Tiana's friend (an alligator named Ray) it gives the practice an evil connotation. Such an act can serve to be an exaggeration of Haiti's religion and if one is not well versed in it, one might believe this to be the only component of such a religion, especially children.


Nevertheless, irrespective of the extent of changes new Disney films have undertaken compared to its predecessors with regards to representing gender and culture norms, two facts remain true: (1) Disney films reflect the current stereotypes that are majorly held in societies and (2) in turn, they continue to have a substantial impact on popular culture today due to both its pervasiveness across cultures as well as its accumulated audience members. Long Live Disney!




For information on Towbin's article, please see:   

Towbin, Mia Adessa et al. "Images of Gender, Race, Age and Sexual Orientation in Disney Feature
            Length Animated Films." Journal of Feminist Therapy 15.4 (2004): 19-44

For a synopsis on The Princess and the Frog:

Monday, March 12, 2012

Response to: Christian Apps: There's An App For That

This is a response to: http://theinternetisthemessiah.blogspot.ca/2012/03/christian-apps-theres-app-for-that.html


In response to your question concerning the goals of both Catholic-based and non-Catholic based app creating companies, I agree that there exists a division of interest between "genuinely promoting the Christian faith" and simply acquiring profit. As for the agenda of not only Surgework, but any religion-based companies out there, it is indeed hard to discern their motives. As we continue to live in a consumerist world, religion has become heavily infused with popular culture. As such, religion then becomes, in a sense, commodified—certain features can now be bought (cue funding for churches, expenses to purchase the Bible, and in your case, applications themselves) and there is a mentality of generating an appeal to captivate the mass population. Boundaries are expanded as religion chances upon a myriad of mediums to promote their faith—television, the Internet, smart phones, radio, etc. Consequently, an inextricable link ties religion and consumer culture together to a point where the former can actually take upon the identity of the latter: the more "consumers/followers" we obtain, the more powerful the religion or product becomes.

I believe it is due to this link between Religion and Popular culture that makes it challenging to discern the motives of not just Catholic and non-Catholic app making organizations, but for any companies in general. One example that comes to mind is companies advocating to assist children in developing countries. Would this be a genuine act or is there profit driven intent behind it? The line between authenticity and consumer/popular culture has been so heavily blurred that to give a clear demarcation is irrevocably challenging. Sometimes, a religion needs to take upon a consumerist approach and acquire profit in order to promote their ideals. This can occur unintentionally and without awareness, likewise for altruistic acts: I can help someone without being aware that there was a hidden sense of relief of being troubled by the person's distress. 

Sunday, March 11, 2012

The Yellow Mamba


Introduction:



Ever since Michael Jordan, Kobe Bryant is arguably one of the best players currently in the National Basketball Association (NBA), leading the Los Angeles Lakers to acquire five championship titles in 2000, 2001, 2002, 2009, and 2010. And now in 2012, there has recently been another name in town: Jeremy Lin—an Asian-American basketball player for the New York Knicks who was once an unknown on the NBA's Development League, but out of nowhere (and out of luck or fate), catapulted to the forefront of franchise. Lin is now one of the most critically acclaimed players this year after leading his team to seven consecutive victories while putting down numbers comparable to veterans that have been in the franchise for years, outscoring even Mr. Bryant himself in one game. Lin currently averages 26 points and 6.3 assists per game. For more detailed information on Lin's progress in the NBA franchise, visit: http://www.hoopsworld.com/fantasy-focus-jeremy-lin
***
Jeremy Lin has vocally credited his success to God and attributes it as a miracle. Quoting Lin from an interview:

"Anytime something like this happens, a lot of stuff has to be put into place, and a lot of it is out of my control. If you look back at my story, doesn't matter where you look, but God's fingerprints are all over the place where there have been a lot of things that had to happen that I couldn't control. You can try to call it coincidence, but at the end of the day, there are 20, 30 things when you combine them all that had to happen at the right time in order for me to be here. That's why I call it a miracle (Isola, NY Daily News)."

Moreover, to further consolidate his Christian belief, Jeremy Lin has also been involved in philanthropic activities as well, such as helping to improve communities that are in dire need of help.

This attribution of success to God is a concrete illustration of the inextricable link between Sports and Religion that has existed for quite some time now. Dubbed Muscular Christianity or even Sportianity, the underlying ethos here is that Christianity is implicated in many sports around the world (hockey, basketball, etc). Needless to say these sport organizations are heavily fuelled by money and a lot of profit can be generated from them, but on the receiving end is an unexplainable euphoria that captivates fans and commands not only their money, but their undivided attention as well. Sports entitle fans to a sense of belongingness; a social, hermeneutical and even a transcendent feeling and this is what led many researchers to view sports as some kind of Religion, despite ongoing debates. In the case of Jeremy Lin, he has re-energized the crowds at Madison Square Garden, bringing the New York Knicks back into the center of sports for the first time in ten years (Keith, Sports Illustrated). 

For more information:




The Rise of Jeremy Lin 

Response to: "Are You a Belieber?" (Let Your Light Shine)




On Jessica’s “Are You a Belieber?” (http://let-your-lightshine.blogspot.com/2012/03/are-you-belieber.html), I agree with what she has to say. We cannot disparage the fact that Justin Bieber is one of the most influential celebrities of our time. We can question his authenticity, but we cannot deny that his philanthropic actions have done more good than bad for the world. Not only has Justin Bieber brought greater awareness to the social injustices of the world, people’s lives are continually changed by it. Quoting Jessica, “Bieber seems like a great role model” and I would argue that he is. Intentions cast aside; he is portraying himself as an example of how to carry out the Christian ethos of caring for the oppressed, needy, and the poor. We can even see Justin as an integrationist in Contemporary Christian Music (CCM): one, who seeks to integrate the Christian faith into a career beyond the genre itself, or even a transformationist: an artist who moves beyond CCM and transform those ideals with innovative ideas and being the best at what they can be. Take Religion out of the equation, Justin Bieber is simply lending a hand to those in need.   

Undeniably there are reasons to doubt for with greater power comes an equal if not greater risk of consequences that could arise should Justin Bieber decided to steer his influence in the opposite direction (i.e. drug use, hazardous partying, etc). Moreover, being in the consumerist culture that currently encapsulates us, there could always be a hidden agenda of positive image building to widen the fan base and in effect, generate more profit. 

However, as correct as it may be to proceed with caution and take Justin’s actions with a grain of salt, I believe critics should be wary and take note of a few interrelated things: (1) Being a celebrity is indeed a business and a business’ primary goal is to make money. We may not know how much of the money earned by charities go towards those in need, but we cannot deny the significant awareness that celebrities, or those managing them for that matter, bring to the situation. (2) Overanalyzing something can sometimes lead one astray and cloud an analysis, notably when assessing something as subjective as altruistic motives and (2) a big portion of Justin Bieber’s fan base range between young children to teenagers. Although it is imperative to educate children on how to critically think about what they watch and see on TV, more often than not, their tendency is usually to take entertainment at face value. In Justin Bieber’s case, when he reaches out to those in need, these fans will immediately and primarily see Bieber as a helper before attributing any other scrutiny. Of course there are exceptions, but I highly doubt that the numbers override the former.         

Thursday, March 1, 2012

Altru-Bieber-ism


Introduction:


"I'm a Belieber", "Bieber mania" –from his discovery in 2008 and the release of his first debut single, One Time, in July 2009, Justin Bieber's musical career has catapulted and skyrocketed over the following years. Bieber has now become a global phenomenon and has secured himself as one of the most recognizable stars of 2012, being dubbed as one of the most influential person in the social networking sphere, surpassing the likes of Barack Obama or the Dalai Lama (The Observer, 2011).

Throughout his career, Justin Bieber has been involved in numerous philanthropic activities both on a microscopic and macroscopic scale. Such activities include, but are not limited to: visiting children in the hospital, running a charity drive allowing donors to send money to any charity of their choice via his website: http://www.justinbiebermusic.com/believecharity/, and more recently, making 6 year old girl, Avalanna Routh's, dream come true by coming in to meet her. Routh was diagnosed with a rare type of brain tumour called atypical teratoid rhabdoid tumour (AT/RT).



*****
From the aforementioned examples, it appears this teen-sensation is quite the fellow, but is he really? Many are skeptical of the ulterior motives lurking behind such actions; a hidden promotional agenda to expand his already widespread-international recognition and status, which in effect can produce multiplied profits not just for our celebrity, but also for the record label and companies that stand behind him as well. It is worth noting that this scepticism is equally applicable to other celebrities who perform philanthropic activities as well; because celebrities are so commodified nowadays, the authenticity of their actions are constantly subjected to questioning.

So is Justin Bieber really authentic? Here's my answer: we just don't know. We may listen to his songs, jam out to 'Baby' being incessantly playing on the radio, and we may read about the occurrences of his life vis-a-vis magazines and the news, but the ultimate reality is that we really don't know who or how he is. We're not granted complete access into the discussions that preclude a philanthropic event or into his life behind the scenes for that matter; what we do know is fed to us through a lens with different parties regulating its focus. A better question, then, is to ask: does authenticity really matter?  With the influence and recognized status that Bieber currently has, it is inevitable that: (1) he is drawing awareness into the social injustices of the world, and, intent cast aside, (2) people are being helped. In both cases, the attention drawn and the recipients being helped far exceed the capabilities that a single, non-celebrity can manage. Celebrities are powerful; they can draw attention like no other (cue Lady Gaga, Beyonce, and Britney Spears). In my opinion, I believe it is better to view Bieber's actions in relation to the widespread impact they have on society instead of narrowing our focus on his character because again, we cannot deduce anything given that we do not really know him. In Justin's defence, he can easily say: "Hey, I am a millionaire now. I have all the attention I need. I really don't have to do all of this." But he hasn't and still continues to help others, so I believe we should give him credit where credit is due.

For more information on:

Justin's social networking influence:

Justin's meeting with Avalanna Routh:

One of many videos of Justin visiting children in the hospital:


The video that encapsulates the variety of Bieber's philanthropic work:

Pray- Justin Bieber 

Response to: Christianity in Reality TV? (The Holy Blogle)

This is a response to: "Christianity in TV?" a post on The Holy Blogle:  



Although I do not follow 19 and Counting, and Jersey Shore, I believe shows like these, or those also imbued with Christian themes, tend to steer away from an explicit depiction of faith because it deviates from popular demand. Despite the importance of religion and the links it may have with popular culture, other appeals such as entertainment, sex, money, and even materialistic possessions provide greater appeal. Not only are they more easily accessible, taking into account how society has developed over the centuries, they have become primary means that can easily evoke consumption from the masses. For example, the models on Abercrombie and Fitch barely have any clothes on, yet they are still able to attract many customers and establish a name for themselves in the fashion industry. Models are slapped onto commercials to accentuate the product and give it an alluring appeal, even though they may have nothing to do with the purpose of the product itself. Rerouting this back to 19 and Counting, although initially filmed for religious purposes, it is true that the bulk of the appeal of this show is due more to its uniqueness and originality rather than the Christian ideals that the Duggar family fashions themselves after. After all, how often do you hear about a family having nineteen kids and counting?

Moreover, despite certain characters making explicit references to their faith, there can be situations where these characters (producers, screen play writers, and directors included) do not fully comprehend both the content and implications of what they are saying. As human beings, we can sometimes be unaware of the impact that our words and actions may have on others; we can remain completely oblivious of how explicit it may appear to others, yet to us it might be implicit. For instance, I may be an Atheist who wears a rosary around my neck simply for accessorial purposes. To those that do not know me and see this, immediately they create an assumption that I am a Christian.  I believe the same thing can apply here to media and popular culture; religious objects may be incorporated into shows, but it can easily serve to be a means of attracting a wider audience; its purpose may be strikingly different, subtle and hidden even.