Meghan O’Gieblyn, writing for Guernica, forays into the history of CCM, or Christian contemporary music, which also happens to be that of her own adolescence, tracing the gradual displacement of the more overtly gospel elements of Christian pop, rock, and rap, as the Christian music industry, in its growing drive for “relevance,” felt the squeeze of secular music, especially under the pincers the more profitable and marketing-savvy MTV. More than the fate of explicitly Christian popular music, this course, O’Gieblyn suggests, reflects the simultaneous devolution of a distinctly evangelical way of being in the world, which, stuck as it is between oppositional self-cloistering and secularizing dissipation, seems to O’Gieblyn to have tended toward to the latter.
Posts Tagged ‘secularity’
On October 13-15, the Centre for Area Studies, University of Leipzig, will hold its second annual conference, Multiple Secularities and Global Interconnectedness.
Despite its roots in a religious entity, OISCA [The Organization for Industrial, Spiritual and Cultural Advancement] is registered as a non-religious group. Many of the staff express ambivalence about the religious aspects of OISCA’s vision, staff composition, and history. In an avowedly “secular” Japanese society—an environment crafted in the immediate years after the Second World War by the U.S. Occupation, which was intent on eradicating the principles of “State Shinto” that were seen as the basis of an evil imperial regime—the term “religion” often triggers an allergic reaction. The terrorist attacks by the cult Aum Shinrikyō, in 1995, have not helped either. Wedged between a religious heritage and demands for secularity, OISCA offers a telling case in which religion and aid work entwine in complicated ways. How does the religious-secular boundary sharpen or blur in the trainings described as “person-making” (hitozukuri)? What kinds of persons are made in these activities?
Why have I chosen the term “asecular,” and not, say, “non-secular” or “post-secular,” to describe the power manifested by these protests? The term “non-secular” is too easily confused with the notion of the religious. And unlike post-secularity, asecularity is not a temporal marker. It allows for the possibility that asecularity has, in different forms, always been with us, even from within the traditions from which state secularity arises. Explorations of post-secularity typically try to identify the emergence of new norms. Such attempts fail to recognize that the process of identifying and distinguishing secular from non-secular norms is part of what secularism is, and that this process is integral to its power. In contrast, the term asecularity specifies a situation not where norms are no longer secular, but where the questions against which such norms are adduced and contested as answers are no longer seen as necessary.
Susan Neiman reviews All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age, by philosophers Hubert Dreyfus and Sean Dorrance Kelly.
At the core of contemporary secularism is the denial of the existence of deities and the supernatural. There is only the natural, as described by our best sciences. This ‘disenchantment’ of the world seems to leave no place for value, and this exclusion of value from the world is, Akeel Bilgrami argues in his essay “What is Enchantment?” one of the central and damning failures of contemporary secularism.
How does secularism crowd values out of our picture of the world? If we accept a secularist metaphysics, then a necessary condition for the existence of values is that they can be accommodated by our best sciences. But our best sciences do not seem to have any room for values. Values make demands on human beings as actors—for instance, we ought to pursue the good, we ought to avoid the bad, and so on—but science describes no such free-standing “oughts.”
Contending Modernities, a research initiative of the University of Notre Dame’s Kroc Institute for International Peace Studies, has launched a new blog, featuring essays by Margot Badran, Daniel Madigan, S.J., Vincent Rogeau, and Scott Appleby, as well as video and information on the project’s upcoming launch events in New York City.