"The article argues that the debate over the online prayer is not just an ordinary fatwa issued by religious scholars for the Muslim Ummah, but it rather goes through a complicated process of social, identarian, cultural, authoritative, and transnational caveats. The physicality entailed by this deb
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ate over the online prayer shows how the place of worship along with the physical presence in it while performing the prayer is considered as an identity marker, a tool for sustaining the social fiber and the culture of the Muslim community. The article concludes by situating the debate over the online prayer within a broader framework of online religion versus religion online and the impact of the virtualization of rituals on the perception of the religious experience." (Abstract)
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"Digital Religion does not simply refer to religion as it is carried out online, but more broadly studies how digital media interrelate with religious practice and belief. This collection explores Digital Hinduism and consequentially studies how Hinduism is expressed in the digital sphere and how Hi
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ndus utilise digital media. Highlighting digital Hinduism and including case studies with foci on India, Asia and the global Hindu diaspora, this book features contributions from an interdisciplinary and international panel of academics. The chapters focus on specific case studies, which in summary exemplify the wide variety and diversity of what constitutes Digital Hinduism today." (Publisher description)
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"En el primer momento de nuestra investigación plantearemos un estado de situación de la pastoral de la comunicación, analizando algunos documentos del magisterio pontificio desde comienzo del siglo XX hasta nuestros días. Presentaremos las perspectivas y las actitudes de la Iglesia en su víncu
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lo con los medios de comunicación y las líneas pastorales propuestas para afrontar los desafíos culturales suscitados por el impacto de las tecnologías de la comunicación en cada momento de la historia [...] Hemos dicho que somos testigos de los cambios culturales que han producido las tecnologías de la comunicación, pero ¿qué entendemos por el concepto de cultura? A partir de algunos autores, en un segundo momento profundizaremos brevemente en esta noción, a la luz de las ciencias humanísticas, de la antropología y la sociología. Presentaremos también la evolución de este concepto en el magisterio eclesial desde el Concilio Vaticano II hasta nuestros días, llegando a la definición de cultura que propone Papa Francisco en la exhortación Evangelii Gaudium, asumiendo el valioso aporte elaborado por el magisterio latinoamericano. A continuación presentaremos una descripción de la cultura comunicativa actual a la luz de tres autores, Henry Jenkins, Ruggero Eugeni y Luciano Floridi, quienes han investigado las tecnologías de la comunicación y su impacto en el hombre y la sociedad. Por último, presentaremos el aporte de Massimiliano Padula y Filippo Ceretti, que propondrán un retorno a la dimensión antropológica de la comunicación a la que llamarán humanidad medial [...] Luego de adentrarnos en este contexto comunicativo y su impacto en la cultura, la pregunta se hace evidente: ¿cómo pensar una pastoral de la comunicación en esta cultura postmedial? A partir de este análisis intentaremos presentar en el último capítulo algunos elementos para diseñar una pastoral medial hoy. Desde la perspectiva antropológica de las tecnologías de la comunicación, buscaremos reconocer cuál es el kairós propio de este tiempo que nos toca vivir, proponiendo algunos criterios para diseñar una pastoral medial con un nuevo estilo evangelizador a la luz de las enseñanzas de Papa Francisco. No es nuestra intención proponer una guía exhaustiva sobre cómo elaborar y establecer un plan de comunicación eclesial, sino presentar algunos elementos que sirvan como “materia prima” para la reflexión y el discernimiento sobre cómo llevar adelante una pastoral de la comunicación que sea evangelizadora en y de la cultura postmedial." (Introducción, página 6-7)
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"This report analyzes the content of traditional media and social networks on religious freedom and violent extremism in Kazakhstan, Tajikistan and Uzbekistan. At the same time, the study seeks to examine hate speech against certain religious groups and how pre-labeling affects those officially accu
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sed of extremism. For the most part, the policies and legal frameworks of the three Central Asian states focused on CVE (counteracting violent extremism) are structurally repressive and do not always protect religious freedom. State information resources are informative, poorly represented in the online environment and do not have a high level of citizen confidence due to their policies. The securitization and politicization of religion resulted in repressive state practices in respect to religious freedom, which is one of the driving factors in the radicalization of people. The need for alternative ways of expressing opinions and finding answers to religious questions has resulted in the emergence of alternative (parallel to the state information resources) media channels mainly on social media: YouTube, Facebook, Telegram, Odnoklassniki and online websites with a large number of young subscribers." (Abstract)
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"In this report, the authors examine and compare state implementation and enforcement of criminal laws prohibiting blasphemy (“blasphemy laws”) worldwide over the five-year period between January 2014 and December 2018. The criminal cases this study analyzes represent states’ enforcement of la
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ws that sanction the expression of opinions or actions deemed “blasphemous,” or counter to majority views or religious belief systems. Many such laws impose serious penalties, including prison, forced labor, or death, upon those convicted. Countries throughout the world have and continue to enforce criminal blasphemy laws, often justifying them as necessary to promote intergroup religious harmony. In some states, however, civilians enforce blasphemy prohibitions extrajudicially, committing acts of violence in the name of protecting God, religion, and “the sacred.” Analyzing the ways in which states and private, non-state actors enforce these laws may assist the public policy community in developing clear, tailored recommendations for areas of criminal legal reform, especially in states with vague laws, harsh penalties, and high levels of enforcement. An analysis of criminal blasphemy cases reported in the news and adjudicated in courts identifies the contexts in which blasphemy laws may increase the risk of human rights abuses, through state acts or omissions, indicating the places and ways in which targeted law reform could lower that risk." (Overview, page 5)
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"Conservative Muslim groups have been very successful in Indonesia, the world’s most populous Muslim nation, in efforts to construct blasphemy as a serious threat to the Islamic community. These groups attempt to formalise Islam in state institutions in a way that rejects liberalism and pluralism;
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and the engagement of conservative Muslims in the enforcement of blasphemy law is on the rise. The actions of conservative Muslim groups in relation to blasphemy law should be understood as a reflection of how an increasingly Islamic Indonesian society is attempting to establish alliances with opportunist politicians. Conservative Muslim groups are fragmented and as such have no viable political vehicle that can represent and channel their interests. Conservative Muslims therefore seek to establish apparently informal and loose alliances with politicians that could help them to achieve their goal of formalising Islam in state institutions. Meanwhile, opportunist politicians regard articulating conservative Islamic narratives as a way of garnering greater support among voters. Blasphemy law has become politicised through these alliances. The alliances between politicians and religious groups manifest in two ways in relation to blasphemy law: * The politicisation of blasphemy cases. Many blasphemy accusations in Indonesia are made during electoral contests and create opportunities to merge the goals of religious groups and political elites. * Through efforts to maintain the blasphemy law. The narrative of protecting religion, public order and national unity have often been articulated by both conservative Muslim groups and politicians to legitimise the continued existence of the law." (Introduction)
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"Ich träume von einem Amazonien, das für die Rechte der Ärmsten, der ursprünglichen (autochthonen) Völker, der Geringsten kämpft, wo ihre Stimme gehört und ihre Würde gefördert wird. Ich träume von einem Amazonien, das seinen charakteristischen kulturellen Reichtum bewahrt, wo auf so unter
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schiedliche Weise die Schönheit der Menschheit erstrahlt. Ich träume von einem Amazonien, das die überwältigende Schönheit der Natur, die sein Schmuck ist, eifersüchtig hütet, das überbordende Leben, das seine Flüsse und Wälder erfüllt. Ich träume von christlichen Gemeinschaften, die in Amazonien sich dermaßen einzusetzen und Fleisch und Blut anzunehmen vermögen, dass sie der Kirche neue Gesichter mit amazonischen Zügen schenken." (Seite 7)
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"This book examines how social media has transformed extremist discourse. It looks at how ISIS by a sophisticated use of social media platforms and PR concepts was able to recruit, mobilize and spread fundamentalist propaganda in regions where it had little physical presence. The volume focuses on t
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he inadequate response of the international community and the possibility of a more comprehensive approach from a Public Relations and Strategic Communication viewpoint. It demonstrates how Public Relations practice can be successfully and meaningfully used in counter-extremism activities." (Publisher description)
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"Presentamos a ustedes esta versión popular que integra el documento final del Sínodo para la Amazonía (DF) y la exhortación apostólica del Papa Francisco “Querida Amazonía” (QA), como un solo llamado integral. Uno sin el otro no está completo, por ello deben ser trabajados siempre de man
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era conjunta, pues en uno está el programa a seguir para los próximos años (DF), y en el otro (QA) está el llamado firme del Papa a acompañar sus sueños (social, cultural, ecológico y eclesial) que son sus directrices mayores para la Iglesia en la Amazonía y en todo el mundo." (Página 2)
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"In March/April 2020 most churches around the world have been forced to close their doors due to the need for social distancing and local lock-downs in order to fight off the spread of the COVID-19 virus. The result was traditional churches had to make an unplanned and swift transition towards techn
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ologically-driven forms of gathering. Many church leaders felt out of their comfort zone, while experimenting with doing church online. At the same time, scholars and theologians began studying this new trends in how churches perform worship online. “The Distanced Church” brings together religious leaders and scholar in conversation in this eBook where each group and offer reflection on lessons learned, answer questions that have been raised, and present insights gleaned from researching religion online. Contributors to this eBook come from ten different countries—within North America, Europe, and the Antipodes—and represent 12 different Christian denominations including Mainline, Catholic, and Nondenominational churches." (Publisher description)
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"The role of the institutional communicator in the Church today has a special relevance derived from the credibility crisis suffered by this institution. A greatly increased awareness to this theme leads to the discovery of profound and essential dimensions of this role, which are discussed in this
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article. The focus is on the credibility of the communicator, who, on one hand is called to take full responsibility for what he says, but on the other hand speaks in the name of and through a collective subject—the Church or one of its specific constituent parts—that doesn’t always receive much appreciation from its numerous audiences; it is actually often perceived to be “biased” as an institution, it is widely opposed and criticized. An in-depth analysis regarding the role of credibility from a sociological point of view is illustrated by the application of the three roles identified by Erving Goffman—animator, author and principal—to the figure of the institutional communicator, underlining his responsibilities as communication co-leader. A comparison with the concept of translator as a mediator illuminates other characteristics of the communicator, and functions as a basis to comment on some of the virtues (both personal and professional), which he must possess, enhancing both his credibility and efficiency. The application of the concept of creative fidelity (fidélité créatrice) from the French philosopher Gabriel Marcel, together with the interrelation between comprehension and exposition in a comprehensible manner (hermeneutics and creativity), highlights the necessity of reconsidering the importance of communication and of the communicator within the decision-making process." (Abstract)
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"The book covers a variety of matters that have been neglected in other research texts, for example: the legal, ethical, and philosophical conundrums of Digital Afterlife; the ways digital media are currently being used to expand the possibilities of commemorating the dead and managing the grief of
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those left behind. Our lives are shaped by and shape the creation of our Digital Afterlife as the digital has become a taken for granted aspect of human experience. This book will be of interest to undergraduates from computing, theology, business studies, philosophy, psychology, sociology, and education from all types of institutions. Secondary audiences include researchers and postgraduate researchers with an interest in the digital. At a practical level, the cost of data storage and changing data storage systems mitigate the likelihood of our digital presence existing in perpetuity. Whether we create accidental or intentional digital memories, this has psychological consequences for ourselves and for society. Essentially, the foreverness of forever is in question." (Publisher description)
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"The contradiction between the encouraging regulations and increasing awareness on one side and the disappointing reality on the other side leads us in this article to the question, how we can develop a more realistic and effective way to reduce corruption than by this double moral standard of nice
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anticorruption declarations and continuation of corrupt practices.
For faith-based persons and institutions, double morality is not a solution because it undermines the integrity and credibility of a person or institution and is a lack of honesty towards God and society. The authors of this paper are intensively engaged in trainings of Christian entrepreneurs in China. They are seriously searching for solutions to implement their Christian values in their companies, business, family and responsibility in society. Within the Christian Executive MBA (CEMBA) classes, offered by the Kingdom Business College in Beijing and Shenyang in China, the authors started a process to find practical and honest solutions for ethical dilemmas around corruption.
From a Christian perspective, all human beings are sinners because they cannot implement God’s will at every moment. The gap between good intention and real action is the fundamental characteristic of human beings. Otherwise, we human beings would be God where will and action are inseparably united. But Christian faith also teaches us that human beings cannot and must not be perfect. That’s the reason why, especially in Protestant faith, salvation cannot be reached by good action but only by the grace of God. Therefore, liberated from the constant fear of failing vis-à-vis God and being condemned, believers are liberated to try the best to improve ethical behaviour. Human beings remain sinners, but can become “better sinners”. This is the approach we try to develop in this booklet. Corruption cannot be justified. Some people can immediately live without corruption. The others we encourage for an honest, realistic, step-by-step approach to reduce and finally overcome corruption." (Introduction, pages 5-6)
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"Religious pluralisation entails interreligious contacts of different kinds and at various levels. At the same time, an increasing mediatisation affects the perception of and encounter with other religious traditions and their adherents. These relations between interreligious contact and media have
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not yet been subject to extended research from the study of religion perspective. This issue wants to fill this gap by presenting different case studies and systematising considerations on constellations of interreligious contact/dialogue/encounter and media: specifically (a) the influence of mediated discourses on interreligious contact, (b) media extensions of local and global interreligious dialogue, and (c) the digital – and especially social – media as a platform for interreligious dialogue or encounter. This introduction gives an overview on concepts, questions and topics of this field of research, drawing on the case studies within this special issue." (Abstract)
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"Social media serves to strengthen human and social relations through connectivity, and promotes a culture of free enterprises beyond boundaries. Church recognizes that sodal media and networks are a 'gift from God'. Without authentic love, sense of unity and urgency for charity, the social media co
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uld become a clanging cymbal. From a cultural, social and global perspectives, church and social media play a vital role in personal, interpersonal, social and pastoral needs and aspects of everyday life. This article brings out the strength of social media and the opportunity it offers for the creation of safe environment, integral human development and for the fulment of the mission of the Church." (Page 55)
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"In recent years, various forms of multifaith spaces have been emerging in Germany which include so-called Rooms of Silence in hospitals or educational institutions as well as Gardens of Religions. So far, empirical research on these spaces has focused on their establishment or their functions withi
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n the surrounding organisations. In this article we will put a focus on the ‘user experience’ of multifaith spaces based on an analysis of guestbooks. These books are a unique source of data for a qualitative in-depth analysis as they offer an opportunity for visitors for commentary including religious references and speech acts. Drawing on two case studies from a Room of Silence within a hospital and a Garden of Religions, we investigate how users experience and appropriate multifaith spaces and how guestbooks may become media of (inter-) religious contact." (Abstract)
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"This article discusses greeting messages as a genre of interreligious communication. Greeting messages are defined as official communication issued by religious institutions and addressed to the members of another religious community on the occasion of specific feast days or anniversaries. Drawing
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on the insights of politolinguistic analysis, this article treats these messages primarily as a form of public diplomacy. The case study analyses the messages issued on the occasion of the Hindu festival Diwali/Deepavali by the Pontifical Council for Interreligious Dialogue and World Council of Churches between 2015 and 2017. Distributed through the social media and posted on the institutional websites, the Diwali messages seek to speak as a Christian voice to all Hindus. Beyond the official addressee, the messages also potentially face the scrutiny of the global public sphere, especially an internal Christian readership. This article analyses what language strategies are used to deal with these varied demands." (Abstract)
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"Katharina Neumann beschäftigt sich aus einer kommunikationswissenschaftlichen Perspektive mit dem Phänomen der Radikalisierung. Sie untersucht mithilfe einer qualitativen Befragung von radikalisierten Islamisten und Szeneaussteigern, inwiefern journalistische Medienberichterstattung und Propagand
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a islamistische Radikalisierungsprozesse beeinflussen können. Es zeigt sich, dass sowohl journalistische als auch propagandistische Inhalte im gesamten Radikalisierungsprozess eine zentrale Rolle spielen und zum Teil unheilvolle Wechselwirkungen entfalten. Auf Basis der Befunde leitet die Autorin schließlich Handlungsempfehlungen für die journalistische Praxis ab." (Verlagsbeschreibung)
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