Experiencing God and expressing his love through words and sounds

“The role that music plays in religion and spiritual life is evident throughout history and across cultures” (Lipe 2002, 210). Spirituality and religion are often used together and interchangeably as people may encounter spirituality through an organized religion or individualized religion; connection to nature or personal spiritual practices or people may seek scientific answers and truth as a form of spirituality. This paper situates itself within a wider study on Spirituality and Well-being: Music in the community that started in 2013 in Australia. Both authors are music educators and organists discussing their experience through narrative reflection across two continents in relation to how music contributes to spirituality within religious context and impacts on well-being. They recognize and acknowledge that music is one of God’s gifts and have been included throughout church history through songs and form an important aspect of worship (Vaught 2009). Spiritual connections are not confined to the institution of the church or to religion but are concerned with the connection “we can feel between ourselves and something vast, unseen, mysterious, and wondrous” (Millar 2000, 140). The findings of this are limited in the sense that it only focuses on two voices hence generalizations cannot be made to other musicians or church settings. However, it can be argued that music in worship can enrich and enhance one’s connection with God and with others through sound. The authors argue “music can provide many people with ways of experiencing and expressing their spirituality in their life that otherwise they might find difficult to access in other tangible ways” (Hays and Minichiello, 2005a, 95).

Asian Cities: Cultural heritage and the interplay between nation building and internationalism

It is over a decade since the volume The Disappearing Asian City (Logan 2002) was published. An edited volume bringing together a number of experts on the region, the book identified the threats facing buildings, archaeological sites and the historic character of cities, as well as the myriad of challenges of raising civic and regulatory awareness about the value of cultural heritage in times of rapid transformation. It was a set of concerns and arguments that remain as pertinent as ever. Those who have lived and worked in different parts of Asia over the past decade on cultural heritage issues, frequently use the terms 'extraordinary' or 'bewildering' to describe the scale and speed of transformation that has taken place. Indeed, for those concerned about maintaining continuities between past and present - whether they be social, spiritual or material - the development of cities, the wholesale movements of communities in and out of urban landscapes, together with the dramatic increase in industries like tourism, has often been disorienting, and in some cases deeply confronting: both professionally and emotionally. And yet, to focus on loss and destruction would miss a whole set of other fascinating, emergent and important trends. As numerous publications in the intervening period have shown, cultural heritage has become a topic of intense interest and debate in the majority of Asian societies, for a host of reasons (Askew 2010; Broudehoux 2004; Pai 2013).

Cultural pedagogies in the museum: walking, listening and feeling

Pedagogy is often glossed as the ‘art and science of teaching’ but this focus typically ties it to the instructional practices of formalised schooling. Like the emerging work on ‘public pedagogies’, the notion of cultural pedagogies signals the importance of the pedagogic in realms other than institutionalised education, but goes beyond the notion of public pedagogies in two ways: it includes spaces which are not so public, and it includes an emphasis on material and non-human actors. This collection foregrounds this broader understanding of pedagogy by framing enquiry through a series of questions and across a range of settings. How, for example, are the processes of ‘teaching’ and ‘learning’ realised within and across the pedagogic processes specific to various social sites? What ensembles of people, things and practices are brought together in specific institutional and everyday settings to accomplish these processes? This collection brings together researchers whose work across the interdisciplinary nexus of cultural studies, sociology, media studies, education and museology offers significant insights into these ‘cultural pedagogies’ – the practices and relations through which cumulative changes in how we act, feel and think occur. Cultural Pedagogies and Human Conduct opens up debate across disciplines, theoretical perspectives and empirical foci to explore both what is pedagogical about culture and what is cultural about pedagogy.

Reducing the risk of heart disease among Indian Australians: knowledge, attitudes, and beliefs regarding food practices - a focus group study

BACKGROUND: Australia has a growing number of Asian Indian immigrants. Unfortunately, this population has an increased risk for coronary heart disease (CHD). Dietary adherence is an important strategy in reducing risk for CHD. This study aimed to gain greater understanding of the knowledge, attitudes and beliefs relating to food practices in Asian Indian Australians. METHODS: Two focus groups with six participants in each were recruited using a convenience sampling technique. Verbatim transcriptions were made and thematic content analysis undertaken. RESULTS: Four main themes that emerged from the data included: migration as a pervasive factor for diet and health; importance of food in maintaining the social fabric; knowledge and understanding of health and diet; and elements of effective interventions. DISCUSSION: Diet is a complex constructed factor in how people express themselves individually, in families and communities. There are many interconnected factors influencing diet choice that goes beyond culture and religion to include migration and acculturation. CONCLUSIONS: Food and associated behaviors are an important aspect of the social fabric. Entrenched and inherent knowledge, attitudes, beliefs and traditions frame individuals' point of reference around food and recommendations for an optimal diet.

Were the National Socialists a Völkisch Party? Paganism, Christianity, and the Nazi christmas

A trend in studies about National Socialism and religion in recent years argues for a deliberate distinction between the Nazi Party (NSDAP) and the antisemitic völkisch movement of nineteenth-century Germany. This article challenges that contention. Several researchers have published comprehensive studies on the heterogeneous nature of Christian responses to the Nazis, but a comparable approach looking at how the Nazis viewed religion has not yet been undertaken. A study of the latter type is certainly necessary, given that one of the consistent features of the völkisch movement was its diversity. As Roger Griffin has argued, a “striking feature of the sub-culture . . . was just how prolific and variegated it was . . . [T]he only denominator common to all was the myth of national rebirth.” In short, the völkisch movement contained a colorful, varied, and often bewildering range of religious beliefs.