Week 11 theoretical- Indigenous Australian Spirituality

Indigenous Australians suffered a lot socially, environmentally but also spiritually, however nothing was 'more devastating than the pervasive doctrine of Aboriginal worthlessness' (Stanner 2009, p. 84). Although Indigenous Australians were regarded as sub-human and heathens, upon study of their spirituality it was found that their faith was something 'inseparable from the pattern of everyday life and thought. The connection was so intimate that there is no sharp demarcation between secular and sacred life' (Stanner 2009, p. 84).

For instance, it is common in Indigenous Australian milieus to discover that great guardian spirits exist to look after the living peoples (Stanner 2009). However not all spirits were thought of as ancestors or as human-like, some where thought to be quasi-animalistic, ethereal, formless or indescribable in form.

Even though Indigenous Australian spirituality is often referred to as one of the least materially minded faiths, the ordering of the cosmos through nature and spirituality helped construct the socialization of the 'body, mentality and social personality' though stages of life (Stanner 2009, p. 88).


Reference
Stanner, W. E. H. 2009. 'Religion, Totenism and Symbolism'. In A Reader in the Anthropology of Religion. Ed., Michael Lambeck. Blackwell Publishing: Oxford and Victoria.

Photo
http://www.sxc.hu/photo/1155413

Week 7 theoretical- Microblog on microblogging rituals

As discussed by Cheong in his article, faith tweets and online rituals are changing the way religion functions and forms connections. The internet has provided more ways to shape the blogosphere, and create new faith connections (Cheong 2010).


These online rituals and forms of sacred communication do not merely serve as an 'easy out', but provide congregation members ways to still connect in prayer or discussion during a physical absence from the church. This enables the believer to 'construct a connected presence and affirm their religious identities within an environment where wired communication is a significant part of everyday life' (Cheong 2010).

This new avenue of religiosity has created some friction also, as some church members may not approve of the tweeting during the sermon, or further see the social media platforms as devoutly secular and at odds with religiosity. However since the waning authority of the church, new modes and avenues to the transcendent will be deemed necessary.


Reference
Cheong PH, 2010. Faith tweets: Ambient Religious Communication and Microblogging Rituals. M/C Journal: A Journal of Media and Culture.


Photo
http://www.sxc.hu/browse.phtml?f=download&id=1383208