THE INTERPRETATION OF CHRISTIAN SPEED METAL THROUGH THE UTILIZATION OF ELECTIVE AFFINITIES AND FUNCTIONAL ANALYSIS

By

Charles M. Brown, Ph.D.
Dept. of Sociology
Albright College
Reading, PA  19612
Phone: (610) 921-7865
Fax: (610) 921-7883
E-mail (cbrown@albright.edu)
WWW: (http://fp.enter.net/~brownc/)

Prepared For Presentation at

The Oregon Academy of Sciences
1994 Annual Meetings
April 9
Oregon State University University
Corvallis, Oregon

This is a working draft: please do not quote without the author's permission

INTRODUCTION

In today's sociological theory there are many paradigms, models, and theories from which to choose in order to explain social phenomena-- from the micro theories of symbolic interactionism, ethnomethodology and phenomenology to macro theories of functionalism, structuralism and the conflict model. Wallace and Wolf (1986) suggest that modern sociological theory is made up of various perspectives with very little in common with the exception that the end goal is understanding human interaction.

Unfortunately, some sociologists feel loyal towards a single paradigm to the extent that they are unwilling to include other paradigms while analyzing social phenomena. Instead of viewing theories as compatible, they concentrate on their mutual exclusiveness. This becomes harmful to the discipline of sociology because theories are often espoused out of loyalty rather than good research. As Wallace and Wolf (1986) suggest, each theory sheds light on a different aspect of human interaction; thus, the actual test of sociological theory is whether it helps the researcher understand human society.

In this paper I wish to suggest the importance of combining theories in order to better explain social phenomena. As an example I will look at Christian speed metal, a form of rock music played by some Christians across the United States and in other countries. I will suggest that in order to better understand this phenomenon, we can combine Weber's theory of elective affinities with Merton's functional analysis. Before arguing for the importance of combining these two theories, a brief history of Christian speed metal is helpful.

Christian speed (or thrash) metal is a form of rock music that is a synthesis of heavy metal and punk rock. It is separated from secular speed metal in that the musicians express a individual relationship with God through Jesus Christ. The members are conservative as far as Biblical doctrine is concerned. The phenomenon of Christian speed metal began in 1988 as a response to the growing popularity of secular speed metal in the secular market. As Bob Beeman explains "The kids that were into Stryper four or five years ago are into thrash right now" (Van Pelt 1989, P. 20). To date, there are approximately 20 Christian speed metal bands in the United States who are currently signed to record labels with a national distribution. This specific genre has grown tremendously in the three and a half years since its inception in terms of bands and listeners.

While much has been written on the subject of secular music in a social/historical and sociological perspective, very little has been written about contemporary Christian music. Most of what has been written tends to focus on the historical development and the manifest functions of the music in general. Some authors have looked at various aspects of Christian heavy metal (Peters, Peters & Merrill 1986; Baker 1979), but this musical form is treated cursorily. Christian speed metal has received even less attention, possibly because it is a fairly new phenomenon. I am not aware of any empirical or theoretical treatment of Christian speed metal.

I believe that Christian speed metal could be explained sociologically through the synthesis of compatible theories. Weber's theory of elective affinities seems a logical choice as it provides a framework for historical interpretation; Merton's functional analysis can be utilized to explore the functional and dysfunctional aspects of Christian speed metal.

WEBER'S THEORY OF ELECTIVE AFFINITIES DEFINITION

Weber's use of the term "elective affinities" is often difficult to decipher (Thomas 1985; Howe 1978); partially because Weber never enters a definition into his "categorical casuistic" (Howe 1978, P. 367). Howe also notes that Weber's use of the term is rare.

According to Gerth and Mills (1946), Weber used elective affinities in order to systematically relate ideas and interests. Weber first used the term in a 1904 essay on objectivity, where he discusses the elective affinity between class interests and Weltanschauungen (Weber 1949). Weber also uses the term in relation to the elective affinity of Calvinism for capitalism (Weber 1910) as well as the "elective affinity of the bourgeoisie for certain life styles" (1910, P. 596).

In The Social Psychology of the Worlds Religions, Weber identifies an elective affinity between special types of religion and civic strata. Civic strata are those "strata in the Western European sense... as well as those which elsewhere correspond to them; artisans, traders, enterprisers engaged in cottage industry, and their derivatives existing only in the modern Occident" (Weber in Gerth & Mills 1946, P. 284). According to Weber, these strata's whole existence had been based upon rational calculation and technology. This mode of thinking provided a fertile ground for "letting an ethical and rational regulation of life arise" (Weber in Gerth & Mills 1946, P. 284). This in turn allowed for the affinity between civic strata and those religions which included an active asceticism along with the perception of the individual or group as being "God's tool."

Unfortunately, Weber provided no systematic treatment of his elective affinities; instead, one must piece together a systematic model based upon his loose usage of the term. It would seem that four issues need to be addressed when attempting to analyze phenomenon through Weber's elective affinities: identifying relevant patterns, non-causal relationships, historical development, and recovery of meaning.

1) IDENTIFYING PATTERNS
First one must identify the relevant patterns of a phenomenon. In other words, the variables in the phenomenon need to be conceptualized. In order to see the model of elective affinities at work, the researcher must be able to clearly see the relevant variables being brought together. If the researcher is interested in the possibility of an elective affinity bringing two or more phenomena together, then s/he must determine what the phenomenon is in order to see the relationship around its components.

In Christian speed metal, four relevant variables can be identified. The first is the structural conditions of the genre, namely the individualistic response to alienation that characterizes the message of heavy metal in general. This individualistic response can be seen through rebellious musical structures, visual presentations, and themes. Speed metal predominantly appeals to those under 25; most fans are between the age of 15 and 19. This age group has little or no control in the economic, social, and political systems. Speed metal is often used as a cathartic musical experience whereby youth transcend their frustrations with a social system on which they exert little or no control. Rebellion plays a large part in Christian speed metal music as a part of this cathartic experience as youths are encouraged to direct their anger towards the devil and a world system which is at odds with Christian principles.

The second variable is the music structure of Christian speed metal. In reality, both secular and Christian speed metal employ the same musical structure. This structure centers around the root 5th power chord. Speed metal also incorporates frequently what is known as dissonant riffing-- power chords played in one of three intervals, the minor 2nd, the tritone, and the major 7th. These three intervals are the most disturbing to the ear in Western music (Bowcott 1991) and are used for added rebellious dynamics.

The third variable is the visual presentation offered by Christian speed metal groups, particularly in the area of dress, videos, and album covers. Ripped jeans or knee length shorts, t- shirts with images and/or writing, long hair, earrings and high top tennis shoes tend to be favorites among Christian speed musicians. Videos consistently incorporate apocalyptic themes and images such as dark churches, lit candles, and skulls are interspersed with concert footage of the band. Album covers reinforce the fascination with apocalyptic themes. Most have demons and angels fighting, skulls, and instruments of war in order to convey the idea of spiritual warfare.

The fourth variable is the themes that are addressed in Christian speed metal. Rebellion towards the Devil and a world system that is contrary to the Christian view is one such theme. Here the listener is encouraged to fight against the devil and the world by learning and following what the Bible has to say about issues such as sex, abortion, and success. Praying, fasting, telling others about Jesus, and saying no to unrightousness are all themes the listener is encouraged to embrace as a form of rebellion.

Apocalyptic themes are also dominant in Christian speed metal. The musicians tell the listener that the world will come to an end and God will set up his righteous kingdom. At this time all will be judged on the basis of whether Jesus was accepted (trusted as a personal savior and then followed by way of example) or rejected. Those who accepted Jesus will be allowed into the new Heaven created by God. Those who rejected Jesus would be sent to Hell for eternity along with Satan and the demons.

One must view these four interrelated components in order to understand the affinities of Christian speed metal. Each component must be viewed in terms of identifying those traits on which affinities are built.

2) NON-CAUSAL RELATIONSHIP
After the patterns have been identified, the next stage is to recognize that the relationship between the variables that make up the phenomenon is non-causal. Weber wished to explain how phenomena developed historically without the burden of deterministic causality. The term elective affinity suggests that two ideas seek one another out in time, without one causing the other. In the example of Christian speed metal, ideas such as apocalyptic themes, structural conditions, musical structures and visual presentation seek one another out, coming together to form the phenomenon of Christian Speed metal.

Structural conditions for example do not necessarily cause rebellious musical structures and themes but rather, merge together like pieces of a jig-saw puzzle eventually seeking out other ideas which when viewed collectively provide a unified, meaningful social phenomenon. In the same way, musical structures do not necessarily cause apocalyptic or rebellious themes. Rather, the use of dissonant riffing, root 5th power chords, and excessive speed and distortion fit together with these themes better than conventional forms. The visual presentation of Christian speed metal such as the videos and album covers incorporating apocalyptic themes can also be viewed as a piece of the puzzle. These visual presentations fit together with the musical structures and themes rather than causing them to manifest themselves.

3) HISTORICAL DEVELOPMENT
The third element of Weber's elective affinities is to recognize the historical development of the phenomenon. Berger (1972) while speaking of Weber's concept of elective affinities suggests that "certain ideas and certain material developments in history have a particular affinity for each other so they, as it were, 'seek each other out.'

This idea is important because it points out that the development of the phenomenon is unique since ideas come together in a specific time and are not repeated. For example, even though secular speed metal formed roughly four years before Christian speed metal, the two phenomena are not the same. Even though both structural forms of music are identical and both forms have similar themes, the details within the themes are different. Secular speed metal promotes rebellion as other humans being their enemy while Christian speed metal views the Devil and certain parts of the world system as the entities deserving rejection.

Christian speed metal is unique in its visual presentation as well. While some secular speed metal groups such as Slayer and Death utilize upside down crosses and other Satanic symbols on their albums and t-shirts, Christian speed metal bands incorporate religious imagery such as angels fighting with demons, and Bibles. In other words, Christian speed metal is unique in how affinities develop between itself and the combination of structural conditions, music structure, visual presentation and themes.

This historical development is an important component of Webers's elective affinities. In The Protestant Ethic and the Spirit of Capitalism Weber treats the Protestant movement in a historical fashion in order to determine the components that provided the affinity towards capitalism. Weber pointed out that as the movement progressed, certain forms of protestantism, namely Calvinism, took on an ascetic attitude toward pleasure. This in turn influenced the decision to save money and invest it back into the business rather than spend it on the "fleeting pleasures of the world." Weber suggests that this movement developed historically in response to a more conservative interpretation of the Bible concerning worldly pleasures.

4) RECOVERY OF MEANING
The fourth element aids the theorist to recover the meaning which results from elective affinities. As I have shown, certain elements are indicative of the particular phenomenon under observation. In the case of Christian speed metal, the coming together of the structural conditions, musical structure, visual presentation and themes.

In the case of Christian speed metal, we must ask "what is the meaning attached to affinities between speed metal and the apocalyptic themes"? I believe Christian speed metal can be understood as an attempt by dissatisfied youth to make sense of the chaotic and irrational world. The apocalyptic themes signal to the subgroup that there will come a time when this earth and all that is in it will cease to exist. Order and peace will be restored while Christians will be rid of the confusion and worldly system that is at odds with their beliefs. The meaning in this specific case, then, is that Christian speed metal explains the chaotic world and it's irrationality by interpreting it in terms of the battle between God and Satan. In other words, the dissatisfied youth proclaim "this world is confusing and hostile because of Satan and the initial sin of Adam and Eve which is passed on to all humans, resulting in all humans having a sinful nature".

The individual's response to alienation is also unique in its meaning. For the Christian, rebellion is a result of alienation and is aimed toward a system of beliefs that is hostile to one's own religious beliefs. The anger and bitterness resulting from alienation are channeled into acceptable ways of releasing them.

Visual presentations in Christian speed metal also have unique meanings. Unlike secular speed metal groups, Christian groups commonly utilize religious images such as Bibles, crosses, and angels in a positive way. Meaning is attached to these images; Jesus dying on the cross for mankind, and the Bible is relevant today because it is the actual word of God.

Weber's model of elective affinities provides an explanation for the synthesis of social phenomena and works well as an historical model providing explanations void of deterministic causality. But it does have its limits. The elective affinities model does not address the function(s) or disfunction(s) of the phenomenon under observation since Weber was often not concerned with functions but only with the development of a unique phenomenon. This should not be counted as a weakness in his theory, but rather an intentional limitation; but in order to address the issue of the functions of phenomenon, one should consider Merton's functional approach. This model not only analyses the functions, but also the dysfunctions, by separating out intended motives from the unintended consequences of social phenomena.

MERTON'S FUNCTIONAL ANALYSIS DEFINITION

Like Emile Durkheim and Talcott Parsons, Merton espouses a functionalist approach to the study of society. He is concerned with how a society seeks equilibrium and what factors play a part in this process. Merton devoted his attention to the "codification of functional analysis in sociology" (1968, P. 73), arguing for the importance of a functionalist paradigm which entails the "concepts and problems which are central to this approach" (Merton 1967, P. 104). In his book On Theoretical Society, Merton identifies the major categories that would make up this paradigm.

First, the object of analysis must be standardized (patterned and repetitive). This is essentially the same as Weber's notion of identifying the patterns of an elective affinities model. Merton suggests that most sociological data has been subjected to functional analysis. The requirement is that the object of analysis be correctly operationalized and conceptualized before being subjected to inquiry. In other words, what can't be adequately defined and standardized can't be adequately measured and observed. The point here is to provide a starting point from which the analysis can begin while ensuring that the methods can be imitated and repeated across time and culture.

Second, one must call for a "concrete and detailed account of the mechanisms which operate to perform a designated function" (Merton 1967, P. 106). These functions according to Merton are those that are social such as the hierarchic ordering of values and ritual and ceremonial enactments. In the case of Christian speed metal, each of the four components, structural response, music structure, visual presentation, and themes would be broken down and explained in terms of their intended functions. In the example of visual presentation, a researcher would break the variable down in terms of dress, videos, and album covers. Then, each component could be viewed in terms of their function in Christian Speed metal. Dress for example, serves the function of drawing non- Christians into the Christian subgroup where the Christian speed metal groups can then share the gospel to them. This treatment enables the researcher to see behind the scenes in order to determine what functions are being realized. This also sets the researcher up for the next step, the researcher must also separate the subjective category of motive from the objective category of function.

1) MANIFEST FUNCTIONS
According to Merton, the researcher should analyze social phenomena by separating the consequences of actions into three separate categories: manifest functions, latent functions, and latent dysfunctions. Manifest functions are objective consequences recognized by the participants in the system. They are the stated goals of the group. In the case of Christian speed metal one can identify at least two manifest functions. The first is the attempt to reach a certain subgroup of non-Christians with the Biblical message. Music is seen as the language (and thus the tool) of this subgroup. The musicians use the dissonant musical structure, the apocalyptic themes, and the visual imagery of skulls, angels, demons, and warfare in order to attract the attention of non- Christians who are in the secular speed metal subgroup. The goal then is to reach a segment of youth that may not be reached by conventional methods.

The second manifest function is to provide a form of music that would challenge Christians (as opposed to non-Christians above) who identify with the speed metal culture. A person who was into the speed metal culture before they were a Christian will more than likely continue to identify and enjoy the same musical structure. By utilizing the structure of speed metal and changing from secular to Christian themes, the musician provides a musical form which the new convert can continue to identify with. By utilizing Christian themes, the musician is able to challenge the Christian listener to "live a life worthy of their calling."

2) LATENT FUNCTIONS
Latent functions are those functions that are neither intended nor recognized. Latent functions enable the researcher to uncover hidden consequences that wouldn't be identified in an analysis that took all data and information at face value. Latent functions also allow the researcher to view other social factors that affect the survival of the phenomenon as well as pointing out the way society works (Wallace & Wolf 1986).

In Christian speed metal, many latent functions are noticeable. First, the music creates solidarity among Christian speed metalers, giving them a common point of interest with one another from which members may share a common code of dress (jeans,t-shirts with favorite band emblems), speech (forms of slang), and viewpoint. The Christian speed metal concert is an important part of this latent function because it brings the members of the subgroup into close proximity with one another whereby they can share and reaffirm these common codes. The concert then becomes both a form of entertainment as well as a catalyst for a religious experience whereby the subgroups codes are constantly reaffirmed. Also, the Christian speed metal concert provides an alternative to secular forms of entertainment. Instead of drinking, and delving into other hedonistic pleasures, the individual has an alternative which makes him or her feel comfortable.

The music also performs the latent function of creating a catalyst to vent frustration. The frustration of living in a confused world while being bombarded with messages which are contrary to the Christian view are often alleviated through this intense musical style. The aggressive structure of the music as well as the "moshing" or slam dancing while gyrating in a large circle, provide outlets whereby a person can physically focus attention while channeling the anger away from deviant behavior. It is much like the cathartic release of stress when a person focuses their energy on weight lifting or running as far and as fast as possible. All the energy is focused toward a task which demands total attention. The anger is then channeled toward the task at hand. In the case of listening to an aggressive style of music it is a form of stress release whereby the individual can escape reality.

Not only does the music provide a catalyst to vent frustration, it also provides comfort and meaning by focusing the individual's attention on the afterlife. The music speaks of how happy the individual will be when in heaven. It tells of how there will no longer be pain, suffering, fear, violence, and war. This message becomes very powerful to an individual who experiences some if not all of these in everyday life.

Another latent function is that the musicians are seen as positive role models. Instead of living in an unrighteous manner, the musicians model Christian behavior. The individual can look up to these musicians because they see them as authentic "rockers" who share a common code of dress, and musical style. Jimmy Swaggart and other preachers have short hair, wear suits and don't like speed metal. They as well as the normal church attender are far removed from individuals in terms of dress and musical preference.

Taken together, latent functions provide additional ways of interpreting the phenomenon of Christian speed metal from a functionalist perspective. If latent functions were to be dismissed in favor of simply interpreting the phenomenon based on the objective consequences recognized by the participants in the system, one would leave only a partial understanding of the phenomenon as a whole. Latent functions allow the researcher to see aspects of the phenomenon which may not be viewed in retrospect by the participants. They may simply see that their stated goals are responsible for the desired results, but an analysis of latent functions may provide clues as to what is really happening.

3) LATENT DYSFUNCTIONS
Finally, there are latent dysfunctions; i.e., those unanticipated consequences that are dysfunctional for the system. In his seminal work, Social Theory and Social Structure, Merton explains that an item may have "consequences which lessen the adaptation or adjustment of the system" (1968, P. 105). It is important to look at dysfunctional aspects of a phenomenon in order to identify possible alternatives or to make adjustments. By acknowledging latent dysfunctions, the researcher realizes that what may be deemed functional will not be functional for all. Christian speed metal is a perfect example of a phenomenon that is generally viewed as functional from the subgroups' position. There are inherent dysfunctions, however. For one, the musicians themselves may be seen not only as positive role models, but as objects of fevered attention. The goal to point individuals to God as the only one worthy of worship may be blocked when instead of seeing the musician as a signpost pointing to God the individual may see the musician as the final destination.

Another dysfunction may occur when Christian speed metal becomes a focus of controversy. This may eventually lead to a church split as members begin to ostracize the subgroup because they see the music as well as the physical expression of long hair, and ear rings as sinful. This in turn strengthens the view that the subgroup is one which will never be accepted and absorbed within the institutional church. This defeats the Christian goal of equal fellowship between members regardless of their individual tastes, in turn creating another problem as the anger of Christian speed metal may turn towards those in the institutional church who view that music as well as its physical expressions as sinful.

If dysfunctions become excessively disruptive, the phenomenon may eventually dissolve. However, dysfunctions do not generally equal or outweigh manifest or latent functions. They are simply unwanted consequences that emerge throughout the life of the phenomenon.

Merton's concept of dysfunctions is central to his view that functionalism is not intrinsically conservative (Merton 1967; Wallace & Wolf 1986). It merely appears to be such when functionalists imply that social factors and institutions are functional for the equilibrium of society. With his concept of dysfunctions, Merton points out that this is not always the case. Merton's concept of latent dysfunctions, then, provides a logical bridge between the conservativism of functionalism and the liberalism of conflict theory by asking "how" and "for whom" is the phenomenon functional and/or dysfunctional.

CONCLUSION

The strength of incorporating theories in order to explain social phenomena is evident. Merging theories allows the researcher the freedom to go beyond the limits of one theory in order to tap the strengths of an other. In this paper, I provided a synthesized systematic framework which can be utilized to trace the historical development, as well as explain the functions and dysfunctions of the phenomenon of Christian speed metal.

Weber's elective affinities model is, of itself, a very powerful theory. Its strength is fourfold. First; it provides an explanation for the synthesis of social phenomena. The explanation is testable in that one can trace the development of the phenomenon in terms of the variables which come together at some point in history. This interpretation is a ready foundation for further investigation of social phenomena.

Secondly, Webers's model works well historically. It provides a way of looking at the phenomenon in terms of its own uniqueness. History does not repeat itself and therefore the phenomenon is synthesized in a moment which cannot be duplicated in the same way. By focusing on the uniqueness of the phenomenon, the researcher lends credibility to its development as well as its existence; in other words, the development and existence of the phenomenon testifies to its historical uniqueness.

Thirdly, Weber has provided a model which is void of deterministic causality. Weber provided an alternative to the view that X always causes Y and vice versa by noting that variables often do have affinities whereby they are attracted, rather than coerced, together. This alternative allows us not only to understand the phenomenon under study, but also to highlight how variables develop elective affinities for one another (Winter 1973).

Fourthly, Weber provides a method whereby the theorist may recover the meaning which emerge from elective affinities. This may be accomplished without the burden of considering the causal- deterministic aspect of the variables on the meaning. The meaning, instead of being found by assessing deterministic causal links between variables, is found through the elective affinity of variables.

Weber's theory is limited, however, in that it offers no explanation of the function(s) or disfunction(s) of the phenomenon. In order to address this issue, it becomes apparent that it is beneficial to incorporate another theory in order to synthesize a comprehensive outlook of the phenomenon.

Merton's functional analysis provides a solid addition because it explains the functions and dysfunctions of the phenomenon while separating actors' motives from unintended consequences. Its strength is that it can be utilized in any number of settings while allowing the researcher to look beyond the expressed (manifest) motives of the phenomenon, enabling one to see consequences that may otherwise be missed. Merton's theory also bridges the gap between functionalist and conflict theories. Merton accomplishes this task by taking into consideration the functionalist aspects of social phenomenon but weighting the often conservative approach of functionalism with his notion of latent dysfunctions. This incorporation of latent dysfunctions provides the researcher with a view of who is benefitting and who is being exploited.

Together, Weber's and Merton's theories provide a deeper understanding of Christian speed metal. The elective affinities approach allows the researcher to see the connections between Christian speed metal and the components that are a part of this musical form such as structural conditions, musical structure, visual presentation, and themes. Merton's functionalist approach allows the researcher to continue the analysis by pointing out the manifest and latent functions, as well as the latent dysfunctions of the phenomenon of Christian speed metal. Perhaps in the future more theorists will decide upon a pragmatic approach by picking, choosing, and combining theories rather than remaining unreasonably loyal to one single paradigm.

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Van Pelt, Doug
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