- the person has to either be a) dead, or b) alive, but no way you’ll ever have a chance to have dinner with them.
- real people only. no fictional characters.
- it’s not 6 individual dinners. it’s a dinner party with 6 people (plus you). think of the mix.
- assume no language barriers. in other words, it doesn’t matter if they speak or spoke another language than you and your other guests. you have magic instant translation technology.
- Jesus doesn’t count. it’s a dinner party. therefore, 2 or more are gathered. therefore, Jesus is already there.
The fetishisation of 'expert' readings of media texts is replaced with a focus on the everyday meanings produced by the diverse array of audience members, accompanied by an interest in new qualitative research techniques; The tendency to celebrate certain 'classic' conventional and/or 'avant garde' texts, and the focus on traditional media in general, is replaced with - or at least joined by - an interest in the massive 'long tail' of independent media projects such as those found on YouTube and many other websites, mobile devices, and other forms of DIY media; The focus on primarily Western media is replaced with an attempt to embrace the truly international dimensions of Media Studies - including a recognition not only of the processes of globalization, but also of the diverse perspectives on media and society being worked on around the world; The view of the internet and new digital media as an 'optional extra' is correspondingly replaced with recognition that they have fundamentally changed the ways in which we engage with all media; The patronising belief that students should be taught how to 'read' the media is replaced by the recognition that media audiences in general are already extremely capable interpreters of media content, with a critical eye and an understanding of contemporary media techniques, thanks in large part to the large amount of coverage of this in popular media itself; Conventional research methods are replaced - or at least supplemented - by new methods which recognise and make use of people's own creativity, and brush aside the outmoded notions of 'receiver' audiences and elite 'producers';
Conventional concerns with power and politics are reworked in recognition of these points, so that the notion of super-powerful media industries invading the minds of a relatively passive population is compelled to recognise and address the context of more widespread creation and participation.
Clearly, we do not want to throw away all previous perspectives and research; but we need to take the best of previous approaches and rework them to fit a changing environment, and develop new tools as well.
I immediately thought of all the parallels to the emerging set of alternative worship efforts, who I have been lucky enough to spend some time with over the past few years. When I read this list in the context of faith communities & how they engage (or all too frequently do not engage) with new media, there is a deep resonance with what Gauntlett has to say. Far too often, liturgy is the work of the professionals, rather than the people as a gathered whole - it is celebration of art forms long past in a sort of generational colonialism. I can not count the number of stories I have heard personally of people who are unspeakably creative in their "real life", but are funneled like cattle into things like altar guild or the choir when they ask to express their own creativity in their congregations.
The last point, about the shift from a "super-powerful media" bias to one of "more widespread creation & participation", is that one that makes my heart yearn the most. In faith community, institutions of power & privledge can be more invested in re-asserting what they think, than they are in handing over their experiences & knowledge to those that will come after them. There is some irony in the way in which these efforts are typically called traditionalist - the word tradition comes from the Latin word traditio which means "to hand down" or "to hand over."
I no longer implicitly trust governmental institutions, including the military -- neither in their honesty nor their competence.
Rod might add non government institutions on that list, such as the Catholic Church. Frankly, it is unhealthy to "implicitly trust" any man made institution (or a sure fired way to end up very disappointed).
"A memoir that blew me away...The most amazing book! I I am going to foist this on every single hard-core left-wing religious nut I know. And make no mistake: there are many of us."
Both my wife & I devoured - literally devoured - this book. Here;s why I lov ed it:
Go buy it - read, mark & inwardly digest.
This quote below qualifies in my book as either
This quote below qualifies in my book as either
a sign of the apocalypse
a sad sign of the mindset of a significant portion of the country I live in
irresponsible media from Salem Communications, who bill themselves "the leading provider of radio programming, online resources and magazines targeted to the Christian and family themes audience".
I am going to go with all of the above.
Which is why al Qaeda supports the emergent church.
The emergent church is an ally in the war against radical Islam–al Qaeda’s ally. Not in the sense they are supplying bullets and bombs to Osama, of course, but in the sense they are weakening our conviction to fight.