Joe wrote:
"The church cannot remain in a bubble and ignore how the world has and is working. Too often, I believe the church tries to create Christian alternatives to culture, rather than embracing popular culture. And more often than not, the Christian product is crap. Christian media tries to package the crap to make it look and sound the same, but in the end it's still crap. You can't polish a turd."
My response:
I'm all for getting outside of the bubble...bursting the bubble...however you want to lay it down...
However, what about those within the church that endorse what you refer to as a 'turd'? I just don't think you can tell people it's crap...because for them it might speak truth...So while my personal tastes don't fall in line with the "christian alternative" I think we still have to figure out how to keep the conversation in motion...it's not going to go away...there will be people that endorse and push the Christian alternative in music for years and years to come...the Fish or whatever that radio station is called is going to be pumpin' out the Christian hits and it's going to impact certain people and speak truth to them and their situation...even though you and I might have a hard time understanding how that works! So, I hear you but I don't think a hard line response is the answer as I think we risk offending some folks in an area where it's probably not worth offending them in...I think we're to be bold but in my mind this isn't an area where we want to go to battle. It's kind of like we're fighting over what style has more relevance or is more capable of revelation or is a better tool and the answer is both.
Loved the fistpumps site btw.
Friday, March 14, 2008
Week 9, Wednesday Final Class
As I sat in class today I really thought about how this cultural model engages with us as individuals and as a larger community. I think we have a real duty to explain to the youth culture and unmask the powers that control what we get to watch and buy. While I don't believe I would subscribe to avoidance and telling people, "don't watch this." I do think that we need to raise awareness. I don't believe that the average adult could name the Big 5 or know how they're inter-related. Yet, it's important to understand the synergy type mindset that big businesses create so that we can unmask the powers.
Tuesday, March 11, 2008
Week 9, Cobb Chapter 9, Life Everlasting
I responded to Cobb's closing comments in this chapter:
"Most of these eschatological experiments in popular culture suggest a happier realm to come, but they also prompt us, each in its own way, to clarify what matters to us in the present, and to consider what ways of life might be better than others. This is a welcome use of popular culture."
I think that Cobb makes some good points in this chapter about how a focus on eschatology is important...especially when we see how this is reflected in popular culture. He does a good job of setting up how eschatology is more of a recent popular culture phenomena and I appreciated his comments on the origins of purgatory and how that plays out in secular film. I think that many of these apocalyptic films, Independence Day, What Dreams May Come, Terminator, capture the consequences of our human sin...apocalypse now! But the eschatology in some of these films isn't always fully realized or dealt with...I think that if they do one thing well, they get us thinking about the potential consequences of human sin and they create a dialogue about what happens next.
"Most of these eschatological experiments in popular culture suggest a happier realm to come, but they also prompt us, each in its own way, to clarify what matters to us in the present, and to consider what ways of life might be better than others. This is a welcome use of popular culture."
I think that Cobb makes some good points in this chapter about how a focus on eschatology is important...especially when we see how this is reflected in popular culture. He does a good job of setting up how eschatology is more of a recent popular culture phenomena and I appreciated his comments on the origins of purgatory and how that plays out in secular film. I think that many of these apocalyptic films, Independence Day, What Dreams May Come, Terminator, capture the consequences of our human sin...apocalypse now! But the eschatology in some of these films isn't always fully realized or dealt with...I think that if they do one thing well, they get us thinking about the potential consequences of human sin and they create a dialogue about what happens next.
Monday, March 10, 2008
Class Monday - Frontline Merchants of Cool
Production, Text, Consumption, Everyday Life. The systematic rebellious nature of teen culture and how it fits into the overall scheme of selling cool. It is interesting to see how the relationship is changing with consumers and producers. The ways in which social networking is taking over and changing the way we communicate. I like what Bolger says in terms of part of the role of the church is to unmask the powers.
Week 9, Bevans Chapter 9, Countercultural Model
The countercultural model takes experience, culture, social location, and social change into account when determining its presentation of the Gospel. According to Bevans' understanding of the countercultural model, if the Gospel is to be presented, it must be done, "in the language of those to whom it is addressed and has to be clothed in symbols which are meaningful to them." Honestly, at this point I've heard of so many models from Bevans that my brain is pretty fried and I'm not sure I can tell what all the differences are anymore. I think what is clear is that there is no one way to do practice contextual theology...I'm still most comfortable with the translational model.
Sunday, March 9, 2008
Response to Todd's blog Week 9 Wednesday Reflection
Todd wrote:
"There is so much I would like to say about our discussion today. I’m convinced that studying youth culture is one of the most important things churches can do today. Not only because we need to speak effectively to youth but because their lifestyles become the lifestyles of our young adults, then our middle-agers, then our elderly. Marketing is a fact of life that we cannot ignore."
Chris writes:
I don't think you'll find much argument here Todd. But should we differentiate when we look at marketing? Is there a difference when it's a product that is being thrown at us vs. news media and even the church? I would argue that your average American youth realizes that they're being marketed to...case in point the Sprite campaign that deconstructed the athlete as spokesman telling kids not to buy the drink because a pro athlete drinks it...so I think we could agree that the general public and youth recognize that they're being marketed to...what I think is more deceitful and clandestine is how the news media and many might argue churches compromises their message to fit the ideals and needs of their particular demographic...I think the news media and the church are more subtle and perhaps less suspected of using manipulative marketing since they adhere to "the truth" vs. selling a product.
"There is so much I would like to say about our discussion today. I’m convinced that studying youth culture is one of the most important things churches can do today. Not only because we need to speak effectively to youth but because their lifestyles become the lifestyles of our young adults, then our middle-agers, then our elderly. Marketing is a fact of life that we cannot ignore."
Chris writes:
I don't think you'll find much argument here Todd. But should we differentiate when we look at marketing? Is there a difference when it's a product that is being thrown at us vs. news media and even the church? I would argue that your average American youth realizes that they're being marketed to...case in point the Sprite campaign that deconstructed the athlete as spokesman telling kids not to buy the drink because a pro athlete drinks it...so I think we could agree that the general public and youth recognize that they're being marketed to...what I think is more deceitful and clandestine is how the news media and many might argue churches compromises their message to fit the ideals and needs of their particular demographic...I think the news media and the church are more subtle and perhaps less suspected of using manipulative marketing since they adhere to "the truth" vs. selling a product.
Thursday, March 6, 2008
Week 8, Wednesday
I really enjoyed the discussion today. I think the production, texts, audiences, and everyday life circuit of culture model is very relevant. As we discussed how this relates to businesses and corporations targeting youth it raised some larger questions with me...I have less of a problem with businesses targeting youth and more of a problem with the beholden nature of big business. Specifically, how this might be reflected in the way we receive our news. How can we really have a free press when the stories are beholden to a larger corporation? If we're to apply this to a church model, when churches embrace the large corporate structure are they in danger of becoming overly beholden to the shareholders i.e. the deacons, elders, or congregation. Is there the freedom to proclaim the truth or do we risk watering everything down at the risk of offending the shareholders? I would argue that both the news media and church structures have to be held to a different standard. Perhaps there needs to be a regulatory force that can step in an enforce these untruths when they occur?
Tuesday, March 4, 2008
Final Paper Outline
Wess,
Here's the work in process for the final paper:
1) Describe a particular aspect of culture (such as economics, popular culture, race, feminism, etc.) Describe how it plays out in your local community as well as inside your church community.
- Here I'm thinking I'll look at popular culture in terms of film and how it relates to youth culture. I think I would start from a place where perhaps I just ask young adults in my church and the young adult group of what they think are the most truthful, honest films, that depict the human condition. Perhaps a brief survey, which films and why?
2) Do one of these two: a) use a strategy from Bevans to express the gospel within the particular aspect of culture you discussed above; or b) use an approach inspired by Cobb to express what the Christian community might do/say in regard to this aspect of culture.
-In this step I would apply a step from Bevans and I'm thinking that I would use the translational model to say something to the effect of...here's how I read the film, here's how I put it in context with scripture...here's how I put scripture in context with the lives of young adults today....I think that it would probably work best if I based my film selections on the surveys of the young adults...so if they told me that their favorite film was Life Aquatic then perhaps I pull out some of the father/son themes in that film and explore it in terms of how those themes or the nature of that relationship relates to to scripture...God and Jesus...the idea of the prodigal son...etc...and then turn it in the translation model back to the context of the young adult.
3) What are some ways the church community might address the issue: a) in the church community itself, b) locally; c) globally. Specifically what activities need to occur?
-Honestly, I'm not as sure in this section...I think the initial issue is how do we engage the youth culture? In the church community, locally, and globally this means that we begin not only presenting and reading film but understanding what it means, perhaps through reading and making film, to step out while being part of community? How does film do this? It brings us together and engages us in dialogue.
Here's the work in process for the final paper:
1) Describe a particular aspect of culture (such as economics, popular culture, race, feminism, etc.) Describe how it plays out in your local community as well as inside your church community.
- Here I'm thinking I'll look at popular culture in terms of film and how it relates to youth culture. I think I would start from a place where perhaps I just ask young adults in my church and the young adult group of what they think are the most truthful, honest films, that depict the human condition. Perhaps a brief survey, which films and why?
2) Do one of these two: a) use a strategy from Bevans to express the gospel within the particular aspect of culture you discussed above; or b) use an approach inspired by Cobb to express what the Christian community might do/say in regard to this aspect of culture.
-In this step I would apply a step from Bevans and I'm thinking that I would use the translational model to say something to the effect of...here's how I read the film, here's how I put it in context with scripture...here's how I put scripture in context with the lives of young adults today....I think that it would probably work best if I based my film selections on the surveys of the young adults...so if they told me that their favorite film was Life Aquatic then perhaps I pull out some of the father/son themes in that film and explore it in terms of how those themes or the nature of that relationship relates to to scripture...God and Jesus...the idea of the prodigal son...etc...and then turn it in the translation model back to the context of the young adult.
3) What are some ways the church community might address the issue: a) in the church community itself, b) locally; c) globally. Specifically what activities need to occur?
-Honestly, I'm not as sure in this section...I think the initial issue is how do we engage the youth culture? In the church community, locally, and globally this means that we begin not only presenting and reading film but understanding what it means, perhaps through reading and making film, to step out while being part of community? How does film do this? It brings us together and engages us in dialogue.
Week 8, Bevans Chapter 8
The transcendental model is interesting as it seems to put the emphasis on individual experience. I think on a personal note this is one of the models that I struggle with the most...in my mind...it's much easier, smooth, obvious to direct people towards scripture and tradition. But the transcendental model seems to say that these elements are less important as compared to personal experience. I think that one of the ways this seems to play out is in the idea of sharing one's testimony. Testimonies exemplify God's revelation in our own life and the world. I'm not arguing that this model is ineffective. Rather, I've seen it work the opposite and be completely effective, especially with those young adults unfamiliar with tradition and scripture. My personal hang up is sharing my story and my individual experience and not bringing in the idea of scripture and tradition. Yes, it's an all three kind of answer...they all matter...but what about utilizing the model that best suits your audience? I'm discovering in the bigger picture, knowing one's audience is really the key in practicing theology.
I appreciated the quote from Sallie McFague in this chapter, "The purpose of theology is to make it possible for the Gospel to be heard in our time."
I appreciated the quote from Sallie McFague in this chapter, "The purpose of theology is to make it possible for the Gospel to be heard in our time."
Week 8, Cobb Chapter 8
Redemptive violence. There is some crossover here between this subject in Cobb's book and another book I'm currently reading by Walter Wink called Engaging the Powers. Understanding how this plays out in popular culture is important. I think that the latest Rambo installment was perhaps one of the best examples of this as it see the salvific through the lens of redemptive violence.
I also enjoyed the section spent on music in this chapter and the commentary on how Luther and Wesley's appreciation for music helped drive people to sing and worship God. It gave me more insight into the Great Awakening periods here in the US.
Soteriology, the study of deliverance, is important as we articulate how Christianity differs from worldly ideas of deliverance and bring the Good News to the next generation.
I also enjoyed the section spent on music in this chapter and the commentary on how Luther and Wesley's appreciation for music helped drive people to sing and worship God. It gave me more insight into the Great Awakening periods here in the US.
Soteriology, the study of deliverance, is important as we articulate how Christianity differs from worldly ideas of deliverance and bring the Good News to the next generation.
Week 8, Monday
Today in class I thought about Foucault and his ideas on how power is not tied to the ruling class and financial status such as a Marxist view and how he tied it into knowledge. I think that the larger question is that if power is not dependent on the financial, capitalism, money aspects, then what is it dependent on? Perhaps, education is tied into the knowledge aspect of Foucault's ideas on power? Maybe those who have knowledge also are the ones that have the means to pursue higher education. Perhaps the educated would be the more likely party who in fact controls the power?
Wednesday, February 27, 2008
Week 7, Wednesday
"Hospitality gets its name from welcoming the stranger, yet when we practice hospitality who do we normally invite? We need to break the circle of the same by welcoming the uninvited. Undecidability is built into hospitality." - John Caputo
I really enjoyed this quote from Caputo. It resonates with the way we treat those outsiders and flows with the love your neighbor as yourself.
I also appreciated the conversation today about Caputo's undeconstructables. Although I don't know if I understand the distinction that make hospitality undeconstructable. It would seem that the church needs to first deconstruct hospitality and understand this is what the biblical image of hospitality is and the contextualize it in our present day context. Perhaps I need to think that the word undeconstructable in Caputo's usage is synonymous with the word non-negotiable. Therefore to say hospitality is undeconstructable is the same as saying it's non-negotiable. As Christians there are no exemptions towards offering hospitality.
I really enjoyed this quote from Caputo. It resonates with the way we treat those outsiders and flows with the love your neighbor as yourself.
I also appreciated the conversation today about Caputo's undeconstructables. Although I don't know if I understand the distinction that make hospitality undeconstructable. It would seem that the church needs to first deconstruct hospitality and understand this is what the biblical image of hospitality is and the contextualize it in our present day context. Perhaps I need to think that the word undeconstructable in Caputo's usage is synonymous with the word non-negotiable. Therefore to say hospitality is undeconstructable is the same as saying it's non-negotiable. As Christians there are no exemptions towards offering hospitality.
Tuesday, February 26, 2008
Week 7, Barker Chapter 14
Cultural politics and cultural policy. This chapter brought up some interesting ideas as it relates to the role of the intellectual in cultural studies. I found the Gramscian view helpful as it identified "traditional" intellectuals and "organic" intellectuals. I think this becomes helpful as we attempt to understand who influences the formation of our cultural ideology. Gramscian thinking posits traditional intellectuals as the dominate force behind cultural hegemony. Whereas the organic intellectual organizes the counter-hegemonic class.
In reading this view from Gramsci it would seem that there is a push pull going on when it comes to creating a cultural hegemony. If we're to assume this model then it would also seem that both sides of the intellectual side must engage each other...for instance...if by Gramsci's definition churches are on the traditional intellectual side of things...then they need to identify their distance from the working class organic intellectual discover ways to bridge that gap and vice versa.
In reading this view from Gramsci it would seem that there is a push pull going on when it comes to creating a cultural hegemony. If we're to assume this model then it would also seem that both sides of the intellectual side must engage each other...for instance...if by Gramsci's definition churches are on the traditional intellectual side of things...then they need to identify their distance from the working class organic intellectual discover ways to bridge that gap and vice versa.
Week 7, Barker Chapter 13
Youth, Style, and Resistance. I think what was helpful in this chapter was understanding that Youth Culture resistance is taking place "inside the whale" or within capitalism and not outside of that arena. What seems to be happening is that instead of youth cultures out and out rejecting of capitalistic enterprises...MTV, coca-cola, Levis, playstation, have infiltrated youth culture.
In response, youth culture has used capitalism to support or resist these various enterprises and thereby used commerce to create their own set of signs, codes, identity.
In response, youth culture has used capitalism to support or resist these various enterprises and thereby used commerce to create their own set of signs, codes, identity.
Week 7, Bevans Chapter 7
The synthetic model begins with listening. It's the idea of finding basic patterns and structures and discovering the local theology. From there it's a matter of putting the basic themes that exist in the local theology into conversation with the basic themes of the gospels. I think Bevans makes a great point as he says that there is a real danger of "selling out" to the other culture.
As I critique and analyze and struggle with these various models of contextual theology I guess what I try to hold on to is that no matter which way you try to slice it...Jesus must remain at the center of our theology. I read an interesting devotional this morning by Frederick Beuchner.
Beuchner writes, "Jesus said, 'I am the way, and the truth, and the life; no one comes to the Father, but by me' (John 14:6). He didn't say that any particular ethic, doctrine, or religion was the way, the truth, and the life. He said that he was. He didn't say that it was by believing or doing anything in particular that you could 'come to the Father.' He said that it was only by him-by living, participating in , being caught up by, the way of life that he embodied, that was his way."
As we move forward with understanding and practicing these models, I just feel that this is something that we need to really keep in mind. I think it's when we lose sight of Jesus, much like Peter did as he stepped out onto the water and began to sink, and we begin to mistakenly think that it's more about us, we run into danger of sinking.
As I critique and analyze and struggle with these various models of contextual theology I guess what I try to hold on to is that no matter which way you try to slice it...Jesus must remain at the center of our theology. I read an interesting devotional this morning by Frederick Beuchner.
Beuchner writes, "Jesus said, 'I am the way, and the truth, and the life; no one comes to the Father, but by me' (John 14:6). He didn't say that any particular ethic, doctrine, or religion was the way, the truth, and the life. He said that he was. He didn't say that it was by believing or doing anything in particular that you could 'come to the Father.' He said that it was only by him-by living, participating in , being caught up by, the way of life that he embodied, that was his way."
As we move forward with understanding and practicing these models, I just feel that this is something that we need to really keep in mind. I think it's when we lose sight of Jesus, much like Peter did as he stepped out onto the water and began to sink, and we begin to mistakenly think that it's more about us, we run into danger of sinking.
Monday, February 25, 2008
Week 7 Cobb Chapter 7
This chapter raised some interesting ideas as to how we're to understand the consequences of sin. I think Barker's analysis of how the Puritan foundations of this country relate to the "Jeremiad" cycles is really fascinating.
As Barker points out on page 215, "Jeremiah consistently advised that the people had to repent of their collective sins and change their ways if they hoped to be delivered from their enemies...They were in violation of this covenant, and consequently the anger of God had been kindled and calamity was about to overtake them if they did not repent and amend their ways. This idea that disaster falls upon those who refuse to repent and rectify their wrongs is the defining formula of the Hebrew prophets."
It's interesting to see how in the Jeremiad the covenant was used to explain early calamities as God's response to sin. It would seem that Puritan stubborn moral faith was a way of insuring the community would attend to their sin. In contrast, the Gothic script flows more with how the sins of ancestors transgress on the people today.
According to Cobb, in the Gothic script is centered less around an ever powerful God and more around the individual choices that we make and the effects those have on our future brothers and sisters. It would seem that God is rather absent in the Gothic script as it relates to sin.
As Barker points out on page 215, "Jeremiah consistently advised that the people had to repent of their collective sins and change their ways if they hoped to be delivered from their enemies...They were in violation of this covenant, and consequently the anger of God had been kindled and calamity was about to overtake them if they did not repent and amend their ways. This idea that disaster falls upon those who refuse to repent and rectify their wrongs is the defining formula of the Hebrew prophets."
It's interesting to see how in the Jeremiad the covenant was used to explain early calamities as God's response to sin. It would seem that Puritan stubborn moral faith was a way of insuring the community would attend to their sin. In contrast, the Gothic script flows more with how the sins of ancestors transgress on the people today.
According to Cobb, in the Gothic script is centered less around an ever powerful God and more around the individual choices that we make and the effects those have on our future brothers and sisters. It would seem that God is rather absent in the Gothic script as it relates to sin.
Sunday, February 24, 2008
Response to Joe's response
Joe, I feel a steel cage match coming on. Bundy and Hogan in the steel cage Wrestlemania 2 style was my favorite...although I think you could make an argument for the Superfly Snuka leap off the top of the 15 foot high steel cage on Don Moroco or Hell in a Cell with Mankind and Undertaker.
But anyway, good response to my response. I think we're hitting on the same level here and you're response covers what I was getting at, my main issue with the Praxis model is that "for some" its assumes a foundation or that they'll discover it in reflection.
I appreciate your inclusion of Matthew 22 when the Pharisee lawyer asks him which commandment in the law is the greatest and Jesus says, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself."
In my mind, the priority that Jesus lays out to the Pharisee lawyer is that we're to first love God with all our heart, soul, and mind. And then second to reach out and love our neighbor as ourselves. I'm no praxis expert, but to me, that runs somewhat contrary to the application of the praxis model.
But anyway, good response to my response. I think we're hitting on the same level here and you're response covers what I was getting at, my main issue with the Praxis model is that "for some" its assumes a foundation or that they'll discover it in reflection.
I appreciate your inclusion of Matthew 22 when the Pharisee lawyer asks him which commandment in the law is the greatest and Jesus says, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself."
In my mind, the priority that Jesus lays out to the Pharisee lawyer is that we're to first love God with all our heart, soul, and mind. And then second to reach out and love our neighbor as ourselves. I'm no praxis expert, but to me, that runs somewhat contrary to the application of the praxis model.
Saturday, February 23, 2008
Response to Joe's post Reflection: Week 7
I've been reflecting on the praxis model quite a bit this past week especially as I join a team in starting a new young adults ministry at our church. I have a heart for outreach and I really want this group to be outreach heavy. I think this praxis model has some tremendous benefits in helping the group move towards a place where this can be achieved. However, I do see a distinction in the way the praxis model plays out in our scenario and I don't believe the method and approach falls entirely inline with The Great Commission.
For me, the fundamental difference is in the method and approach of the Praxis model vs. the method and approach of Jesus' overall ministry. According to the praxis model we're called to action and our job is to go out and do outreach/service for the marginalized and then come back and reflect on the experience.
Now, going out and serving the marginalized certainly was the cornerstone of Jesus' ministry as exemplified in both his words and action. However, in Jesus' ministry, according to Matthew, the disciples first had to encounter and discover who Jesus was before they could be sent out to lift up the marginalized and spread the good news. Think about how this plays out in the chronology of Matthew's narrative...it's only after the cross and meeting the risen Christ that the disciples receive the call to action...The Great Commission.
I think there is a potential danger in creating a discipleship program that emphasis the praxis first through action without first spending time understanding why it is that we go out and serve. Without that foundation, I think that we can run into the problem where we're just doing "good works." Is God big enough to work in the situation regardless? Certainly. But I think it might be helpful to build that foundation before we go out to serve.
For me, the fundamental difference is in the method and approach of the Praxis model vs. the method and approach of Jesus' overall ministry. According to the praxis model we're called to action and our job is to go out and do outreach/service for the marginalized and then come back and reflect on the experience.
Now, going out and serving the marginalized certainly was the cornerstone of Jesus' ministry as exemplified in both his words and action. However, in Jesus' ministry, according to Matthew, the disciples first had to encounter and discover who Jesus was before they could be sent out to lift up the marginalized and spread the good news. Think about how this plays out in the chronology of Matthew's narrative...it's only after the cross and meeting the risen Christ that the disciples receive the call to action...The Great Commission.
I think there is a potential danger in creating a discipleship program that emphasis the praxis first through action without first spending time understanding why it is that we go out and serve. Without that foundation, I think that we can run into the problem where we're just doing "good works." Is God big enough to work in the situation regardless? Certainly. But I think it might be helpful to build that foundation before we go out to serve.
Tuesday, February 19, 2008
Week 6, Barker Chapter 12
I thought that there were some interesting ideas in this chapter about LA as the fortress city. I think that Barker's highlights of Mike Davis' apocalyptic vision of Los Angeles in his 1990 book City of Quartz is an eerie forecast of the 1992 LA riots. It's particularly interesting to see how our current downtown LA fits into this idea of cleaning out of the homeless, and cardboard tents, etc...I wonder what kind of obligation the new high rises, condos, hotels, and building projects have towards these urban natives? My guess would be very little. I'll be very interested to see what the outcome is in terms of LA Live and the regentrification of downtown LA. I appreciate Shields view that the city is not one and rather "a complex surface of activities and interactions." I think about how we should celebrate the diversity of voices within the postmodern city and understand that we're not defined or limited by our differences. If we can join together to do service, rally, and better our city perhaps we'll capture a true faith in action.
Week 6, Barker Chapter 11
In this chapter Barker discusses television and the role of the news. In his section on War News, Barker suggests, "President George Bush Snr.'s decision to stop the 1990-91 Gulf war short of a full scale invasion of Iraq was arguably a consequence of this fear that images of slaughter and fleeting Iraqi forces would turn public opinion against him" (Barker, p.320).
I think that Barker is completely overstating the power of the media in this particular situation. First of all, there is absolutely no basis for this claim. Show me where any person involved with the first Gulf War says that this fear of CNN cameras was a driving force in the pull out. I agree that the power of image has the ability to affect decisions in war time. But it's typically reactive and not proactive in nature.
I certainly think that the horrific images presented in war images such as U.S. soldiers dead bodies being desecrated after the Black Hawk helicopter crash in Somalia, the machete hacking deaths in Rowanda, the U.S. bodies being drug out of Viet Nam have all led to war time maneuvering. But in the first desert storm all we got was some shots of smart bombs hitting targets and rooftop shots of US carpet bombing.
Now with the advent of embedded journalism and instant technology perhaps we'll pull back the curtain on much more of the human tragedy that occurs with war. But part of the sad reality is that the major news providers are media conglomerates that are obligated to their other companies, advertisers, share holders, the FCC, and government. Perhaps it's time that journalists embed themselves outside of Walter Reed medical center and Iraqi hospitals.
I think that Barker is completely overstating the power of the media in this particular situation. First of all, there is absolutely no basis for this claim. Show me where any person involved with the first Gulf War says that this fear of CNN cameras was a driving force in the pull out. I agree that the power of image has the ability to affect decisions in war time. But it's typically reactive and not proactive in nature.
I certainly think that the horrific images presented in war images such as U.S. soldiers dead bodies being desecrated after the Black Hawk helicopter crash in Somalia, the machete hacking deaths in Rowanda, the U.S. bodies being drug out of Viet Nam have all led to war time maneuvering. But in the first desert storm all we got was some shots of smart bombs hitting targets and rooftop shots of US carpet bombing.
Now with the advent of embedded journalism and instant technology perhaps we'll pull back the curtain on much more of the human tragedy that occurs with war. But part of the sad reality is that the major news providers are media conglomerates that are obligated to their other companies, advertisers, share holders, the FCC, and government. Perhaps it's time that journalists embed themselves outside of Walter Reed medical center and Iraqi hospitals.
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