1. (a) Read the article, “Changing images of violence in rap music lyrics: 1979-1997.” What is the premise of the article? What are the main findings in the article? What are the media violence prevention implications?
The premise of the article, “Changing images of violence in rap music lyrics: 1979-1997” is that from 1979-1997, there has been a drastic increase in the level of violence in rap music that is being viewed in a more progressively positive light. As a result, social conditions must change in order to reduce youth violence. The results indicate that there has been a dramatic and sustained increase in the level of violence in rap music. The percentage of songs mentioning violence increased from 27 per cent during 1979-1984…show more content…
As stated in Black Dot in a White World, misogyny in Rap Music perpetuates the labeling theory. After all, if rappers openly insinuate rape, rape will then in turn be considered the norm, and the number of rapes will as a result skyrocket.
1.(c) Read the article, “Heavy Metal, Religiosity, and Suicide Acceptability.” What is the premise of the article? What are the main findings in the article? What is the link between “heavy metal” rock fanship and suicide acceptability?
In the article, “Heavy Metal, Religiosity, and Suicide Acceptability, Steven Stack examines the correlation between listening to heavy metal music, practicing religion, and acceptance of suicide. Although he does make a connection between heavy metal fanship and suicide, that connection becomes insignificant when religiosity enters the equation. He then suggests that “metal fans are low in religiosity, which contributes, in turn, to greater suicide acceptability” (Stack, 1998, p. 388). The main findings in the article are that being a metal fan has only an indirect effect on suicidal tendencies, and religiosity was the most influential factor. The fact “that metal fans are less involved in religion may contribute to their attraction to metal as an alternative secular religion.”(Stack, 1998, p. 393). The loss of traditional religious participation of these listeners could possibily be held accountable