Fri 27 Oct 2006
Oooh, baby’s got a brand new band. Today marked the end of two weeks of worry - I presented a progress report to the RMIT Graduate Research Conference. Last semester I got a “satisfactory - passable work but needs major reworking of thesis proposal”. This semester I got a “what a magnificent dude - tall and funny and smart too, whodathunkit?”.
Well, actually, it was more like “major issues sorted out”. But the feeling from the panel was very positive and encouraging, and they seemed impressed that I had moved so much in the semester.
Some questions arose from the panel, more out of interest than concern, that will be issues of guidance for the near future:
- Sample size. I reported that the data collected thus far from the sample identified was already almost 3000 pages worth, and wondered whether it was possible to cope with another eight months of data collection. It was suggested that I should approach one of the statistics-type research teaching staff at the university to get advice on what makes a good sample, which I’ll do. I’m also considering just halting the data collection at the end of next month, and then doing a small analysis to see if I’ve got enough to work with, or if I’ll need to get more.
- Am I a determinist? One of the panel suggested that my research questions carried a few assumptions: firstly, that blog technologies enable the construction of identity, and secondly, that bloggers shape common views of the EC. He said the questions smacked of technological determinism, which is fine per se, but which I’ll have to back up. I responded by saying that I know I’m not a technological determinist, but can see how the questions, as well as other parts of the report, read as such. I told him I was more into media ecology - seeing technology as creating an environment where patterns of social interaction and identity construction are framed, but other determinants of these patterns are also brought into the environment from the outside (like personal experience, church traditions, yada yada yada). As soon as I said that, I realised that talk of media ecology is sometimes seen as the “new” technological determinism. I know I need to do some more background research into where I sit - and how I frame my questions and answers. So more reading on McLuhan and Ellul and Postman et al.
- Measuring social capital. My explanation of the conceptual framework was well liked, and there was much discussion about how identity is constructed through social participation. Then the question was thrown into the ring: “Given you’re talking so much about social capital in the blogosphere, how are you going to describe or measure how it is being made?” Another panelist responded quickly to it, by talking about Technorati. I told them I’ll be doing some mapping of links, comments, Technorati lists, and whatever other traffic information I can find to diagrammatically represent the concepts. I reckon it can be done, and I’ll try to do it soon after completing the first round of data collection.
- Ancient-future. I mentioned that one of the tenets of an EC missiology may be to return or to reinvent ancient ritual practices and ways of faithful living, in an endeavour to live out the notions that Christianity now exists on the margins of a pluralised and secularised society, as we did nineteen centuries ago. A panelists mentioned that often “glorious pasts” such as this are constructs made in the present. I’m not sure how big an issue it is for me right now, but I’ll be looking into it. Would like to hear what you guys reckon.
- Research timetable. At another presentation I saw a fellow student give a funky timetable of his research, where all I gave was a simple list. For my own sanity I’m going to need to make a fuller and more retailed outline of my ongoing goals and make some milestones.

October 27th, 2006 at 19:35
I like the idea of a retailed outline!
Shop til you drop is my retail outline. Well done, Paul. It sounds like you’ve been working hard and it’s paid off.
October 30th, 2006 at 14:40
Paul
The panel’s point about constructing the past is something that could be built on by looking at Peter Berger and Thomas Luckmann’s The Social Construction of Reality (Penguin 1966). They basically argue for the theory of the sociology of knowledge and suggest that knowledge is constructed and reinforced in social settings, especially social movements and networks. Ron Eyerman and Andrew Jamison, Social Movements: A Cognitive Approach (Pennsylvania State Uni Press 1991) look at the role played by “movement intellectuals” (whether the intellectuals are self-consciously acting as leaders or are de facto leaders) in reality-maintenance.
Where the glorious past can be reconstructed in church contexts is well illustrated by Donald Meeks in the contemporary interests in ancient Celtic Christian churches. He indicates that many “make hay while the sun shines” in creating portraits of Celtic Christianity. See his essays:
“Modern Celtic Christianity: The Contemporary ‘Revival’ and Its Roots,” Scottish Bulletin of Evangelical Theology 10 (1) (Spring 1992): 6-31;
“Surveying the Saints: Reflections on Recent Writings on ‘Celtic Christianity’,” Scottish Bulletin of Evangelical Theology 15 (1) (Spring 1997): 50-60.
Marion Bowman charts a parallel to this in the way pagan Celtic culture has been reinvented by Neopagan and New Age adepts in “Reinventing the Celts,” Religion, 23 (1993): 147-156.
Eric Sharpe has explored the construction of St Francis of Assisi as a modern-day “secular” saint and how in the late 19th century Protestants began to “reinvent” Francis (before Roman Catholics revived an interest in him). See Sharpe’s essay:
“The Secularization of Sanctity: the Case and Example of Francis of Assisi,” in The World of Religions: Essays on Historical and Contemporary Issues, edited by Garry W. Trompf & Gildas Hamel (Delhi: ISPCK, 2001): 287-308.
The examples of reinvented portraits of Francis and of the Celts could be pertinent to the point highlighted by the panel, particularly if you find examples among the reflections of individuals who identify with EC.
October 30th, 2006 at 20:19
Hey Phil,
Thanks for the references. I know Berger and Luckmann’s work well, but not well read on the Celts and their spirituality.
November 1st, 2006 at 16:02
Hey man…
I have lots of stuff on Sample size - do surveying of customer satisfaction etc..
Sing out if you want some help.
Cam
November 2nd, 2006 at 09:11
Heya Cam,
Thanks for the offer. My problem is this: my sample is too big. What I need is to be able to reduce the size using a proper statistical method. I know nothing of stats, or how to use stats to accommodate sample size. Got any pointers?
November 4th, 2006 at 01:34
Paul - a few comments:
2/ Personally I see culture and technology in a reciprocal and mutually influencing relationship. Blog technologies enable construction of identity, sure, but the converse is also true, identity construction is shaping the evolution of blog technologies. Consider how the most lauded trait of web 2.0 is its sociability in comparison to web 1.0. We are demanding that features fit us, that the technology evolves in more human(e) ways. Consider how, whilst mobile phones are reshaping the way we relate, the ways we relate to them are seeing them reshaped into colourful and customizable fashion accessories.
Another thing, consider how ambivalent our relationship to technology sometimes is. It can be real love/hate. I have written before on how technology is being used against itself, to introduce randomness, imprecision and chaos back into our lives when the tyranny of digital precision gets too much. Witness the popularity of the ipod shuffle, witness the popularity of electronic distortion in music. I find it interesting how Wiccans have been known to use google earth to identify urban wilderness zones so they can get away from technology for earth rituals. There is deep irony in this. Technology used to get away from technology. Here’s another thing. Consider how many bloggers use photoshop editing to cut, distort or mask their identities on their blogs. I myself use a mild distortion filter to degrade my blog bio picture quality. We want to be known and to remain unknown. We use technology to project our identities and to protect them simultaneously.
4/ I totally agree with your panelist. There is a strong undercurrent of retro-romanticim within the EC. I have seen this most clearly manifested in discussions about neocelticism and neomonasticism. The past is re-imagined for appropriation in the present. Often falls short of genuine critical contexualisation unfortunately. Another area where romanticism rears its head is in the appropriation of the ‘heretic’ motif by some voices. It would seem that unfamiliar with real heresy is a distinct advantage.