HISTORY OF SECULARIZATION AND AUBREY PLAZA - #womensequalityday

Turns out, I wrote the book on secularization. Literally:

If you dare to have a look at my Master's Thesis (a history of 20th Century media: "Secularization in English Canada in the 1960s"), here's the link:
chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://dspace.library.uvic.ca/bitstream/handle/1828/806/morris_2005.pdf?sequence=1

I'll take hint that no one seems to care, however, as my thesis hasn't gotten one view.

Anyway I may have gotten Aubrey into some hot archetypal waters. if she requires a consultant, she can reach me at DreamcatcherLaw@gmail.com.

SECULARIZATION THEORY

Television coincided with the downfall of attendance in church throughout the 1960s, creating the rather irreligious nature of our parents' generation.

In actual fact, it was helped along by the efforts of intelligence and their neoliberal efforts to "liberalize" religion though such efforts as John A. T. Robinson's 'Honest to God', which recommended using more TV in church, basically. That's pretty much all Neoliberalism was. And Marshall McLuhan, whom even Woody Allen mentioned in I think Annie Hall.

Interestingly, exposing this in my thesis has earned me chagrin, especially since I also proved that Christianity is also a government-funded fraud in my efforts to restore culture to its artistic, as opposed to of "dumbed down", roots.

THESIS MEDIA SEGMENT:
"What evidence suggests that secularization has occurred in Canada? Between 1871 and 2001, the numbers of Canadian believers affiliated with particular Christian churches changed significantly. Catholics increased from 42% to 43%, Protestants decreased from 56% to 29%, and those of "no religion" increased from negligible to 16% of the national population. These shifts in rates of affiliation, which appear to have mostly affected Protestants, do not seem to reflect the widespread cultural changes that have accompanied them. The secularization and professionalization of the teaching and social services sectors, the dramatic decrease in attendance at Sunday services, and the disappearance of religion as a popular topic within most forms of mass media and entertainment all point to deeper changes within the structures and belief systems of Canadian society. When and how did these changes occur? ...

The Late Victorian period and the individual decades of the twentieth century are each characterized by unique developments which can be argued to have collectively contributed to a process of secularization that is linear in its long term-effect, although this process does not preclude an occasional gust of religious renewal or reform along its downward path (often described as the "death throes" of a dying religion). Few decades are rivaled in their impact by the developments of the 196Os, however. Between 1965 and 1975, weekly church attendance in Canada dropped from 83 to 61 per cent. In 1946, 60% of professed Protestants attended church weekly. By 1966, this number had decreased to 33%. From 1960 to 2000, the percentage of the population affiliated with the United Church dropped from 20% to 9.6%. Canada's three other "mainline" churches suffered similar fates; Anglicans decreased from 13% to 6.9%, Presbyterians from 4% to 1%, and Lutherans from 4% to 2%. All this occurred after Christianity's auspicious overall experience of growth following World War II, and before theories of secularization began to abound among the Western nations after the 1950s. What could possibly explain this dramatic reversal of fortune for Christianity?...

From 1952 to 1960, the number of television stations in Canada increased from 1 to 47, by which time 75% of Canadian families owned television. In 1961, a wave of "second" stations began to fill in the urban landscape, as corporations discovered that a before-tax profit on television equity could amount to 98.5%. The revolutions of cable and colour in 1965, and then satellite, video and "pay T.V." further cemented multimedia into the lives of virtually every individual in the English-speaking West. Naturally, these changes impacted the print media, which underwent its own revolutions. In the 1950s, the paperback boom was inspired by companies like Britain's Penguin Books, while newspapers and magazines also increased in circulation and became more concentrated in the hands of big businesses. Smaller media entities like tabloids and radical magazines (such as the Clarion, Tribune, and Citizen of the 1930s) all but disappeared by the 1950s, casualties of a more competitive marketplace that appeared to gain momentum from the aggregate revolutions in various forms of media.'' In Canada, "MacLean-Hunter publications reigned over Canadian light reading, challenged only by Roy Thomson's Saturday Night, Liberty and Canadian Home Journal and his daily newspaper empire."

It begs the question, why are governments protecting and funding religion now?

- S. de Greene