To state my position, I'm gonna pull a half/half argument or Devil's Advocate on whether Jane Addams was religiously motivated or not in her creation of the Hull House and other social improvement programs for inner-city Chicago. I think its difficult to draw the line of where religious morals or motivations stop and such other "good-will" inspirations begin as I believe the two are very intertwined for her particular situation.
Jane Addams was raised in a religious household - Quaker, to be more specific. Besides the fact that Quakers are awesome, it cannot be denied that there many traces of religious undertones in her work could be attributed to Christian morals, voluntary or not. The majority of the world's main-stream religions (that I am personally aware of anyways) have general doctrines of doing well onto/not harming others, helping those in need, and overall attitudes of generosity and kindness. After being raised in such an environment (coming from personal experience), I would think it to be part of one's human nature to apply such attitudes and beliefs outside of a strictly religious context.
Likewise, not all service work for others has to be religiously-based. There exist innumerable organizations throughout our world today with the intention of benefiting others in need of help without any religious attachment. There is such a basic human instinct of getting satisfaction and even joy out of helping others - take the Golden Rule for example. An extended possibility (perhaps even a stretched tangent) of her motivation I believed came out of her liberal arts education. Women in the time era receiving extended education was not exactly common or even well-approved of. I can only imagine the mental determination it must have taken to go through such a process. This determination for success in education, along with the content she received out of it, is easily applied to other goals she might have had in life. Her motivation for social work and improvement could have been simply a drive for a larger goal in her life.
Religiously-based or not, I believe the motivations driving public benefit projects and programs are insignificant as to override the projected goal and larger picture they are aiming to achieve.
Sunday, June 8, 2008
The 19th Ward of Chicago
Beginning with the maps comparing ethnic and wage composition of several parts of the 19th ward, I was able to find trace few commonalities and patterns. At first glance, all of the maps appear to be a piece of 20th century artwork or something of the sort, being nothing more than a bunch of colored squares thrown together like a quilt. So, to break it down:
In a few of the districts, I was surprised to see less unity of individuals living around one another based on weekly wages. I was slightly taken aback by houses making some +$10 differences in income right next to one another as I had almost expected more distinct economic segregation within the neighborhoods as you can find in large cities throughout the United States today. However, when looking at the ethic composition of the community, there was a much more noticable trend for members of the same nationality to live amongst each other; this was especially noticable with the Italians, Russians, and Polish. This trend can be attributed to obvious reasons such as commonality of language, traditional customs, religion, and general comfort. When comparing weekly wages to the ethnic groups that earned them, I was likewise a little surprised to find such variability. I saw members of the same block and nationality still with +$10 differences in earnings. This amount of variability being independent of nationality, living location, etc. gave me the general impression that anything is fair game when it comes to earning money.
A particularily interesting find was the abundance of English-speaking brothel districts. Brothels were obviously located in the same neighborhoods, and English speaking ones appeared to be the most prevalent. I came up with a potentially stretched explanation: migrant workers were willing to work for considerably cheaper wages than native Americans doing the same jobs and as a result, middle/lower-class laborers could have encountered more difficulties in finding work. Perhaps these English-speaking women had to resort to working in brothels to make up the slack for family earnings...? A number of possibilities could serve as proper explanations.
After scanning through the pictures of the Hull House neighboorhoods, it was evident that designated public space seemed to be less than abundant. There seemed to be a general lack of grass/trees/anything that had once previously lived throughout the community that would normally be assigned as play space for children or a public park. Still, as seen in the photographs, people make do, especially children, when it comes to making room for social activity.
In a few of the districts, I was surprised to see less unity of individuals living around one another based on weekly wages. I was slightly taken aback by houses making some +$10 differences in income right next to one another as I had almost expected more distinct economic segregation within the neighborhoods as you can find in large cities throughout the United States today. However, when looking at the ethic composition of the community, there was a much more noticable trend for members of the same nationality to live amongst each other; this was especially noticable with the Italians, Russians, and Polish. This trend can be attributed to obvious reasons such as commonality of language, traditional customs, religion, and general comfort. When comparing weekly wages to the ethnic groups that earned them, I was likewise a little surprised to find such variability. I saw members of the same block and nationality still with +$10 differences in earnings. This amount of variability being independent of nationality, living location, etc. gave me the general impression that anything is fair game when it comes to earning money.
A particularily interesting find was the abundance of English-speaking brothel districts. Brothels were obviously located in the same neighborhoods, and English speaking ones appeared to be the most prevalent. I came up with a potentially stretched explanation: migrant workers were willing to work for considerably cheaper wages than native Americans doing the same jobs and as a result, middle/lower-class laborers could have encountered more difficulties in finding work. Perhaps these English-speaking women had to resort to working in brothels to make up the slack for family earnings...? A number of possibilities could serve as proper explanations.
After scanning through the pictures of the Hull House neighboorhoods, it was evident that designated public space seemed to be less than abundant. There seemed to be a general lack of grass/trees/anything that had once previously lived throughout the community that would normally be assigned as play space for children or a public park. Still, as seen in the photographs, people make do, especially children, when it comes to making room for social activity.
Wednesday, June 4, 2008
Dreadlocks
During our review of the various Rastafari symbols, I found the concept of dreadlocks to be very interesting. Religious hair trend/style is certainly not restricted to Rastafari religion, so I decided to look up other religions with similar preferences towards hair.
Dreadlocks for Rastafari symbolize a combination of many meanings/representations of their religious beliefs and culture. Inspiration for dreadlocks as a hairstyle is primarily African-derived. As combs, scissors, razors, etc. are all Babylonian inventions, it is in rebellious response for the Rastafari to not use such tools and is even instructed in Hebrew religious texts that Rasta followers not cut/comb their hair or beards. Dreadlocks reflect the tangled mane of the Lion of Judah as a representation of the diversion from Babylon. Likewise, the process of growing dreadlocks is as natural a hairstyle as one can have, which follows their practice of a natural lifestyle. The longer one's dreadlocks are illustrates the length of time that person has been a Rasta. The donning of dreadlocks has extended culturally as a symbolic rejection of traditional European hairstyle. It can also be found in other religions including Hinduism.
As for other religions and cultures with restrictions on hair, the results are extensive. In Sikhism, kesh is a practice that requires Sikh followers to never cut their hair or beard as one of the 5 K's in outward expression of perfection of God's creation. Quakers grow beards after they have married, but will never grow a mustache as mustaches were popular among the German soldiers who persecuted their religion before they left for America. The Taliban from the Middle East view long hair as a sign of influence from the west, requiring members to have short hair or using forced haircuts as a method of punishment. Guidelines for hair style/length can be found in the New Testament of the Bible "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering." Many Pentecostal sects have women maintain long hair as a sign of seperation between the sexes and outward expression of devotion to faith.
This is just a handful of examples of the presence of hair's importance in religion and culture. Hair serves as a form of expression and seperation of individuals as belonging to a specific group with corresponding beliefs, practices, and ideals.
Dreadlocks for Rastafari symbolize a combination of many meanings/representations of their religious beliefs and culture. Inspiration for dreadlocks as a hairstyle is primarily African-derived. As combs, scissors, razors, etc. are all Babylonian inventions, it is in rebellious response for the Rastafari to not use such tools and is even instructed in Hebrew religious texts that Rasta followers not cut/comb their hair or beards. Dreadlocks reflect the tangled mane of the Lion of Judah as a representation of the diversion from Babylon. Likewise, the process of growing dreadlocks is as natural a hairstyle as one can have, which follows their practice of a natural lifestyle. The longer one's dreadlocks are illustrates the length of time that person has been a Rasta. The donning of dreadlocks has extended culturally as a symbolic rejection of traditional European hairstyle. It can also be found in other religions including Hinduism.
As for other religions and cultures with restrictions on hair, the results are extensive. In Sikhism, kesh is a practice that requires Sikh followers to never cut their hair or beard as one of the 5 K's in outward expression of perfection of God's creation. Quakers grow beards after they have married, but will never grow a mustache as mustaches were popular among the German soldiers who persecuted their religion before they left for America. The Taliban from the Middle East view long hair as a sign of influence from the west, requiring members to have short hair or using forced haircuts as a method of punishment. Guidelines for hair style/length can be found in the New Testament of the Bible "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering." Many Pentecostal sects have women maintain long hair as a sign of seperation between the sexes and outward expression of devotion to faith.
This is just a handful of examples of the presence of hair's importance in religion and culture. Hair serves as a form of expression and seperation of individuals as belonging to a specific group with corresponding beliefs, practices, and ideals.
Wednesday, May 28, 2008
Orthodox Rasta Community
After viewing this video on this particular Rasta community in Jamacia, I was mostly surprised as to the overall structure established within the people that extended throughout the village. This video gave me an entirely new perspective from the initial impression I received from the Rastafari book and Bob Marley & the Wailers.
Structure was evident primarily in the strict daily worship times that occurred every day. I was surprised as to the structure found in the language upon hearing interviews with the locals. It didn't resemble the hybrid language used by Bob Marley (perhaps the most familiar Rasta voice), but was very "gramatically correct" compared with American English, given the exception of dialect. I also found structure in the tending of small-scale agriculture with the minor use of irrigation as well as their production of brooms for income.
I found the amount of symbolism to be quite obvious and prevalent throughout the commuity. The clothing worn by the members of the community was African in style, including a turban, and were often red, gold, or green - the Rastafari/Ethiopian colors. The traditional colors were used in clothing, flags, and even adorned their houses.
The best comparrison I could make to the contrast in culture between this particular Rasta community and other practicing Rastas all within the same country was to compare to the different denominations of Christianity (something I'm a little more familiar with). Obviously, some denominations will be more orthodox and strict than others in practice and ritual. Even the same denominations have variations in their practice, such as between Lutheran and Wisconsin or Missouri Synod Lutheran, without huge contrasts in faith.
As I mentioned in class, I found the presence of the Rastafari/Ethiopian colors to be above and beyond any such patriotic 'norm' present in the United States.
Structure was evident primarily in the strict daily worship times that occurred every day. I was surprised as to the structure found in the language upon hearing interviews with the locals. It didn't resemble the hybrid language used by Bob Marley (perhaps the most familiar Rasta voice), but was very "gramatically correct" compared with American English, given the exception of dialect. I also found structure in the tending of small-scale agriculture with the minor use of irrigation as well as their production of brooms for income.
I found the amount of symbolism to be quite obvious and prevalent throughout the commuity. The clothing worn by the members of the community was African in style, including a turban, and were often red, gold, or green - the Rastafari/Ethiopian colors. The traditional colors were used in clothing, flags, and even adorned their houses.
The best comparrison I could make to the contrast in culture between this particular Rasta community and other practicing Rastas all within the same country was to compare to the different denominations of Christianity (something I'm a little more familiar with). Obviously, some denominations will be more orthodox and strict than others in practice and ritual. Even the same denominations have variations in their practice, such as between Lutheran and Wisconsin or Missouri Synod Lutheran, without huge contrasts in faith.
As I mentioned in class, I found the presence of the Rastafari/Ethiopian colors to be above and beyond any such patriotic 'norm' present in the United States.
Then again, I've been wrong before.
Sunday, May 18, 2008
Symbolic Nature of Tattoos
Alright Professor, I'm going to use this blog to skip back to the 6th week post:
After my pictures from Flickr.com, I was a little intrigued at the origin of symbolic tattoos (spurred on by Professor Smith's commentary on the post). With a little bit of research, I pieced together various aspects on the history and purpose of tattoos in the past that by far have a major theme of religious significance.
I was definietly surprised as to how far back the history of tattoos traced back. In 1991, a +5000 year old Ice Man was discovered well preserved and had somewhere between 51 and 57 tattoos all over his body, proving that the practice isn't exactly new. An Egyptian preistess was discovered in 1891 with geometric tattoos thought to be for ritual purposes. Particularily in Japan, Polynesia, India, and Thailand, the use of tattoos was believed to hold supernatural or spiritual power. Many other purposes for tattoos served as status or marital markers, simple decoration, or for battle purposes. In battle or hunting, many warriors used tattoos for protection, courage, to become one with the enemy (animal or human), or as stories from their past experiences. Further along the historical timeline I read how Christian crusaders tattooed a cross on their hands as a request for a Christian burial if they were killed in battle. Religiously, for all religions, I found tattooing religious symbols on the body was a way of openly declaring and expressing one's faith permanently.
Throughout all of this reading, I kept thinking back to Geertz's definition, beginning with: "A system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men...". For the majority of purposes of tattoos holding some form of religious relatability, I found them to represent this "system of symbols" as so described by Geertz. Afterall, thats all tattoos really are.
After my pictures from Flickr.com, I was a little intrigued at the origin of symbolic tattoos (spurred on by Professor Smith's commentary on the post). With a little bit of research, I pieced together various aspects on the history and purpose of tattoos in the past that by far have a major theme of religious significance.
I was definietly surprised as to how far back the history of tattoos traced back. In 1991, a +5000 year old Ice Man was discovered well preserved and had somewhere between 51 and 57 tattoos all over his body, proving that the practice isn't exactly new. An Egyptian preistess was discovered in 1891 with geometric tattoos thought to be for ritual purposes. Particularily in Japan, Polynesia, India, and Thailand, the use of tattoos was believed to hold supernatural or spiritual power. Many other purposes for tattoos served as status or marital markers, simple decoration, or for battle purposes. In battle or hunting, many warriors used tattoos for protection, courage, to become one with the enemy (animal or human), or as stories from their past experiences. Further along the historical timeline I read how Christian crusaders tattooed a cross on their hands as a request for a Christian burial if they were killed in battle. Religiously, for all religions, I found tattooing religious symbols on the body was a way of openly declaring and expressing one's faith permanently.
Throughout all of this reading, I kept thinking back to Geertz's definition, beginning with: "A system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men...". For the majority of purposes of tattoos holding some form of religious relatability, I found them to represent this "system of symbols" as so described by Geertz. Afterall, thats all tattoos really are.
Kebra Negast
Throughout the Kebra Negast, the country of Ethiopia is given tremendous status and prestige that is subtly hinted at from the text. I was very surprised at one particular statement from one of the very first sections of the text. In How This Book Came To Be Found, it states "... that the whole kingdom of the world [belonged] to the Emperor of Rome and the Emperor of Ethiopia." From a historical standpoint, Rome during its peak in power and prestige was largely considered the ruler and center of Europe. For the "whole kingdom of the world" to be divided between Rome and Ethiopia gives a huge amount of credit to Ethiopia by mere association.
I also found much of the prestige of the two kingdoms from the story to be set by their rulers in power. Solomon the King sets the face for his kingdom out of his wisdom, patience, and kindness. Likewise for the kingdom of Ethiopia, the Queen of Sheba was described as "... very beautiful in face, and her stature was superb, and her understanding and intelligence, which God had given her, were of such high character that she went to Jerusalem to hear the wisdom of Solomon;" For the remainder of the story, the Queen is described with prestige and is even desired by King Solomon, who has some other 1000 beautiful women at his leisure.
I was able to pick out subtle hints as to Ethiopia's greatness in material possessions. Beginning with the Queen of Sheba's caravan to Jersualem, it is stated: "And she arrived in Jersalem, and brought to the King very many precious gifts which he desired to possess greatly." Later in the pact between the King and the Queen, she states outright, "Moreover, my own kingdom is as wealthy as thing, and there is nothing which I wish for that I lack." These two examples plus others found throughout the text show that the two kingdoms are equally wealthy.
Lastly, in King Solomon's dream at the end of the story, he dreams of the brilliant sun moving away from Israel to Ethiopia for eternity as it "willed to dwell there." The sun, as Solomon describes as coming from heaven, can symbolize wisdom, greatness, and truth, as a few of the many qualities that are typically attributed towards sunlight.
I also found much of the prestige of the two kingdoms from the story to be set by their rulers in power. Solomon the King sets the face for his kingdom out of his wisdom, patience, and kindness. Likewise for the kingdom of Ethiopia, the Queen of Sheba was described as "... very beautiful in face, and her stature was superb, and her understanding and intelligence, which God had given her, were of such high character that she went to Jerusalem to hear the wisdom of Solomon;" For the remainder of the story, the Queen is described with prestige and is even desired by King Solomon, who has some other 1000 beautiful women at his leisure.
I was able to pick out subtle hints as to Ethiopia's greatness in material possessions. Beginning with the Queen of Sheba's caravan to Jersualem, it is stated: "And she arrived in Jersalem, and brought to the King very many precious gifts which he desired to possess greatly." Later in the pact between the King and the Queen, she states outright, "Moreover, my own kingdom is as wealthy as thing, and there is nothing which I wish for that I lack." These two examples plus others found throughout the text show that the two kingdoms are equally wealthy.
Lastly, in King Solomon's dream at the end of the story, he dreams of the brilliant sun moving away from Israel to Ethiopia for eternity as it "willed to dwell there." The sun, as Solomon describes as coming from heaven, can symbolize wisdom, greatness, and truth, as a few of the many qualities that are typically attributed towards sunlight.
Monday, May 12, 2008
Flickr.com
Ah, the wonders of tattoos. Body modification undoubtedly serves the purpose for self-expression of personality, values, interests, or whatever it is that you desire to express so badly. Many find it interesting (including my own grandmother), the purpose of piercings or tattoos, especially when chosen to express one's religion; some see the human body to be God's canvas that should not be defaced with artwork. I quote the words of my grandmother: "If God wanted holes in your head, he would have put them there."
However, the cross itself is a symbol used in many cultures, nations, and religions. Globally, the cross is seen predominantly as a representation for Christianity, which has many historical references tied to it as well as beliefs. Particularly, I find it to be quite ironic that the cross has an obvious history as a former means of brutal execution, and yet, you don't see many walking around with a guillotine or an electric chair blazed across their chest.
Tattoos give this symbolic representation a whole new meaning as you can now, quite literally, where it on your sleeve; its a permanent form of jewelry. One automatically assumes, as in the pictures above, the beholder is a proud Christian. Despite the ties that come along with the historical perspective on the cross, it obviously has stronger symbolic ties of Christianity that override such horrific references.
Subscribe to:
Posts (Atom)