Getting ready for the big show...

We have been sifting through and analyzing our research throughout this semester, but responding to this week’s post has refocused the picture. Even as I was writing my rough draft this past week, I felt as though my writing was directionless. I was perusing through my research and touching upon important points, but there was that incessant voice in the back of my mind asking, “Where do you want to take this paper?” I was cognizant of the fact that I wasn’t delving into my research the way I had anticipated, because my writing was steering away from quality of information and quickly heading towards quantity. So, after spending a few hours this morning spreading out all that I have gathered thus far and questioning, once again, my purpose for this project, I now feel that I’m writing with a purpose.

The first salient point that I’m analyzing is how New Life Worship Center has moved away from traditionalism and towards modernity in several ways. New Life Worship Center’s architecture is by far the most modern of all the churches I’ve seen in Rhode Island. I have already written in my rough draft how the size and exterior design of NLWC reminds me not of church, but of a building that is found in a metropolis. In the absence of steeples, crucifixes and ornate windows, NLWC doesn’t give off that traditional “church aura”, but instead emanates a new, vibrant aura. Its interior also emanates this new aura with plush red carpeting, a reception desk, an upstairs cafe and TVs in the lobby. When entering NLWC I didn’t feel like I was walking into church, but rather into a hotel. Then I traveled into the service area and NLWC efforts to escape traditionalism became even more apparent. I sat in a folding chair, not a pew, staring out at a room with a plethora of technologies. There were three camcorders to film the sermon, several projectors that hung above the stage, and a stage full of electronic musical instruments. I was impressed at how modernized this church was and thought of why this move towards modernity. I believe NLWC is sending a powerful message through their exterior and interior choices. They are implicitly stating that they are different, possibly better, than the churches of yesteryear. With the high percentage of youth disaffiliating with their parents’ denomination and/or religion, NLWC becomes a beacon of hope. I believe the modern, “successful” design of NLWC has greatly attracted youth. Americans typically equate success with size and lavishness and NLWC has exploited this notion. I feel that NLWC’s embracement of modernity is a significant finding in my research and I will continue to analyze this idea.

Another critical point that I’m analyzing in my research, is NLWC’s appropriation of popular music genres and songs. I attended a concert at NLWC a few weeks ago and was amazed at what I heard. Their youth band performed rock songs, while hip hop songs were being performed by outside, Christian rap troupes. These popular music genres, despite audience and temporal differences, are known for sending powerful messages of resistance to the hegemonic culture. But in this context they were devoid of these messages, which is clearly the church’s intent. They have retained the beat and rhythm of these genres, but have mollified the lyrics and performances that both inspire and incite youth. It is, indeed, a strategic move on behalf of the adults at NLWC, because the hegemonic culture exists so strongly within its walls. Their church leaders are America’s elite: white, wealthy, Christian males. Therefore, these leaders must expose youth to the sounds of these popular genres, but present them with a safe interpretation of the lyrics. I will surely rely on Giroux’s idea of appropriation to support this claim and I’m currently reading chapter 13 in the Epstein text to search for additional support. I also noticed that youth were invariably pumping their fists during this concert. I was bemused by this observation, because youth pumping their fists symbolizes resistance to the hegemonic culture. I don’t believe that is what it symbolized in this context, but I do think it was a release for these youth. Their behavior mirrored that of secular youth at a concert and I believe it surfaced due to their internal struggle. It is this post modern struggle between “who we are” and “who we wish we were”. I believe that by youth pumping their fists, in a church and among their elders, it is “who we are” that emerges victorious. I will be looking to bolster this idea with some secondary sources about the origins of Christian rock and rap and more information on post-modern religious youth. I believe this is where chapter 13 in the Epstein text will prove most valuable.

Alongside discussing the appropriation of music in this church, I will also analyze how youth are co-opted through media and technology. At the Friday night youth service, the youth’s web cast is displayed on a projector. This web cast, run by two youths, digitally delivers important memos pertaining to the youth ministry. There are also YouTube clips, short films, and digital images that are employed to convey the Friday night sermon. It is clear that the church is using the internet and the media as mediums to draw these youth in. Along with co-opting the youth through technology, the church also grabs their attention by appropriating the night life scene. I have written much about the atmosphere of the youth service room in my focal point and field notes, which will certainly be included in my paper. Again, I will lean against Giroux for my analytical “reading” of the youth service room.

Looking at my field site through a gender lens is another way that I’m going to be “reading” my field site. I have seen the empowerment of male youth in this church when they work as technicians and testify during services. However, female youth take on roles of less importance. They are not providing technical support nor are they testifying about God’s work in their lives. They are serving drinks behind the snack bar and as Jordan so eloquently put it, “working in less stressful jobs.” My field notes and the interview I conducted with Jordan are excellent resources for helping me analyze gender in my youth subculture, but I will also search for other secondary sources about gender in Evangelical churches. I also hope to interviewee a female youth at NLWC to hear her voice and perspective on how she sees herself within this patriarchal subculture.

So, as you can clearly see, I have my work cut out for me. There are many interesting ideas to pursue and develop in my paper and I feel like this outline has redirected me. I started this study by bringing a lot of baggage, qualms, and preconceptions to NLWC. I wrote and shared extensively about these qualms and preconceptions during the semester so I will avoid being repetitious in this post. I will say, however, that through my research these preconceptions have frequently been disrupted and blurred. I ventured into NLWC with the intention to investigate a subjective question revolving around the ethics of Christians at NLWC and validate my negative preconceptions. Since the beginning of my study, I have seen some things that I agree with and disagree with and therefore realize that my research question is relative. Therefore, I have switched gears and I’m now questioning what attracts and retains youth at NLWC. This question, I feel, is a more concrete and fair question to develop my paper around. I feel that I’ve been receiving the tools, material, therapeutic writing, and guidance that I need for this assignment and feel well prepared to finally write this capstone paper.