"The development of new and social networking sites, as well as the growth of transnational Arab television, has triggered a debate about the rise in transnational political and religious identification, as individuals and groups negotiate this new triad of media, religion and culture. This book exa
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mines the implications of new media on the rise of political Islam and on Islamic religious identity in the Arab Middle East and North Africa, as well as among Muslim Arab Diasporas. Undoubtedly, the process of globalization, especially in the field of media and ICTs, challenges the cultural and religious systems, particularly in terms of identity formation. Across the world, Arab Muslims have embraced new media not only as a source of information but also as a source of guidance and fatwas, thereby transforming Muslim practices and rituals. This volume brings together chapters from a range of specialists working in the field, presenting a variety of case studies on new media, identity formation and political Islam in Muslim communities both within and beyond the MENA region." (Publisher description)
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"This informed theology of communication and media analyzes how we consume new media and technologies and discusses the impact on our social and religious lives. Combining expertise in religion online, theology, and technology, the authors synthesize scholarly work on religion and the internet for a
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nonspecialist audience. They show that both media studies and theology offer important resources for helping Christians engage in a thoughtful and faith-based critical evaluation of the effect of new media technologies on society, our lives, and the church." (Publisher description)
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"Religious channels in the MENA region are approximately 10 percent of all free-to-air (FTA) channels from 2012 to 2014. This is a relatively high share compared to many markets outside the region, such as the U.K., where religious channels only represent one percent of FTA channels. Religious chann
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els increased by 50 percent from 2012 to 2014 [...] The market structure and trends in religious content follow the region’s faith demographics. This is why Sunni Muslim channels are more numerous. At an overall market level, 88 percent of religious FTA television channels are focused on Islam content and the remaining 12 percent on Christian content. Of Muslim channels, 83 percent are Sunni and 17 percent are Shia. The region currently has no FTA TV channels dedicated to other faiths. Growth in religious channels remains driven by the Sunni Muslim sub-segment, which contributed almost half of new religious channels (12 out of 25 from 2011 to 2014). At the same time, the region is also seeing significant growth in Shia and Christian channels. Over the same period, the number of Shia channels more than doubled from five to eleven, and the number of Christian channels expanded more than four-fold from two to nine." (www.mideastmedia.org/industry/2016/religious)
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"Television executives and producers are busy for 11 months of the year, preparing for the do-or-die one-month television season: Ramadan. This ninth month in the Islamic lunar calendar is at once a period of religious devotion and a time for the television industry’s best productions. It is a tim
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e when viewership soars, advertising rates peak, and television programs become topics of daily conversation. During Ramadan, programmers mostly provide Musalsalat (serials) that emphasize habitual viewing with the use of character development over multiple episodes, cliffhangers, strong emotions, and highly charged plots. Over the last few years, Ramadan programs have become popular with all segments of the society: young and old, rich and poor, females and males." (www.mideastmedia.org)
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"This case study investigates SAT-7 – a Christian independent satellite-TV network – in its context – the Middle East and North Africa – with a majority of Islamic inhabitants and traditions. It examines and describes what the actual implemented strategy is in order to do the daily work of S
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AT-7. Three sub-questions, aimed to explain the strategy in further detail, look at how SAT-7 operates, how they design their programming, and how they tell the stories of themselves. These describe strategic measures. The empirical data are two sources of evidence; I) interviews with a “pool of leaders” in SAT-7, and II) formal documentation presenting the written institutional narrative of SAT-7. This study focuses on theories of media and religion, religious programming and institutional narratives. The analysis sets out to describe, interpret and explain the findings of strategic measures done by SAT-7. The key strategic measure is being present in the region. SAT-7 is for the Middle East, by the Middle East. This presence includes crossing religious borders, including Christians – even a cooperation of several Christian denominations. An enhancement of cultural authenticity and coexistence becomes the result after taking cautious steps, never attacking, denigrating, or perhaps more important, proselytizing, others. SAT-7 presents the “love of God” – bringing hope and reconciliation to the region." (Abstract)
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"AMECEA Gaba Publications was founded in 1958 in Gaba, Uganda, by the Association of Member Episcopal Conferences of Eastern Africa (AMECEA) bishops [...] Its main publications are the African Ecclesial Review (AFER) journal and Spearhead monograph book series. The concern of this case study was tha
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t AMECEA Gaba Publications (AGP), which has been in the business for a relatively longer time than most publishers in the region, and with the influence it has across all of the East and Central Africa thanks to the support of AMECEA bishops, should by all estimates be doing better or at least competing favourably with the other players in the field of publishing in the region. Unfortunately, this is not the case. Over the years, Gaba Publications has witnessed a great reduction in its subscription, readership sales and authorship contributions. What is Gaba Publications not doing to stay competitive and in keeping with the publishing trends in the region? What is the Publications doing wrong? This study sought to answer these questions by examining the current publishing status of AMECEA Gaba Publications, identifying some of the opportunities available for Gaba Publications to improve its current financial status and assessing the capacity of Gaba Publications to engage in e-publishing. From the study findings, it was established that Gaba Publications, being an evangelical publishing firm, may never fully achieve self-sustainability. However, the findings of the study also indicated that a number of opportunities are available for Gaba Publications to attract business opportunities and help it make steps towards improving its current publishing status. The key lessons that this study has yielded are that a publishing company must have a product that has a distinct quality, genre and style, it must have a mission and goals that consumers can relate to, and be able to effectively sell its goods and services." (Abstract)
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"It is our sincerest hope that this guide will have provided you with a greater understanding about online child sexual exploitation. We hope it has also given you a clearer realisation of the important role that you and your faith community can play in helping to prevent and end this crime. Togethe
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r, we can combine the spiritual maturity, influence, expertise and authority you carry as leaders in your community, with the technical experience gained from policymakers, law enforcement and child-focused experts to ensure this violence stops." (Conclusion, page 36)
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"Esta tese analisa como se organizam os processos midiáticos de circulação do “católico” em redes comunicacionais online, que emergem em plataformas sociodigitais, como Facebook e Twitter. A análise se dá por meio de um estudo de casos múltiplos, articulado com gestos de lurking e entrevi
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stas focais semiestruturadas realizadas com responsáveis pela comunicação católica no Vaticano e no Brasil, a partir de um nível suprainstitucional (a conta @Pontifex_pt, no Twitter); um nível institucional vaticano (a página Rádio Vaticano – Programa Brasileiro, no Facebook); um nível socioinstitucional brasileiro (a página Jovens Conectados, no Facebook); e um nível minoritário periférico brasileiro (a página Diversidade Católica, no Facebook). A partir de questões pontuais e proposições, os eixos de articulação e tensionamento teóricos refletem sobre os conceitos de midiatização; midiatização digital; e midiatização digital da religião. Analisam-se, depois, os quatro casos empíricos em torno da circulação do “católico” em rede, a partir das interfaces, protocolos e reconexões observados em cada caso, interpretando criticamente os processos envolvidos na midiatização digital da religião, em três ângulos diferenciados de inferências. Primeiro, no âmbito da midiatização digital, examina-se a emergência de redes comunicacionais online, que articulam circuitos e alimentam o fluxo circulatório. Segundo, no âmbito da circulação midiática em rede, constata-se a emergência de um dispositivo conexial, isto é, um complexo de inter-relações entre processos tecnossimbólicos (interfaces), sociotécnicos (protocolos) e sociossimbólicos (reconexões) que, de forma inter-retroativa, delimitam, condicionam e condensam as práticas religiosas em rede. Em terceiro lugar, no âmbito da reconstrução do “católico”, aponta-se para a emergência de um novo interagente comunicacional, o “leigo-amador”, e de heresias comunicacionais, mediante as quais se dá a invenção/produção de algo novo (construção) e a experimentação/transformação de algo já existente (desconstrução) em torno do catolicismo. Como conclusão, pondera-se sobre o surgimento de uma “religião (em) comum”, marcada por um saber-fazer e por um poder-fazer simbólico-religiosos compartilhados comunicacionalmente para a promoção de experiências; o estabelecimento de crenças; e a configuração de práticas religiosas nas sociedades contemporâneas." (Resumo)
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"This research covers the adoption of ICT in Comboni missions, a faith-based organization with operations in Kenya among other global countries. Comboni missions focus on less developed Kenya counties, and in economically challenged areas such as slums in Mathare, Korogocho, Kariobangi in Nairobi. R
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egarding ICT adoption in Comboni missions and other faith-based organizations in Kenya, there is little empirical data available. The reasons are neglect by organization and information theorists who have focused on for-profit organizations and the unique nature of most faith-based organizations in general. Comboni missions are unique in terms of organizational culture and values, in their economies and in focus. They are faith-based and mostly voluntary in nature and seek no profits. Their economies are donor-dependent. They focus on accountability of received funds rather seek to attain competitive advantage. Donor funds allowing, ICT adoption may be adopted in a mission. This adoption is in isolation and without policy guidelines. The problem is haphazard adoption leading to poor adoption and low quality systems. To solve this problem, this study proposes a framework of how Comboni missions should adopt ICT; the unified theory of acceptance and use of technology, (UTAUT). The framework proposes that Comboni missions device a policy to govern ICT adoption; involve stakeholders in the adoption, besides lending support in ICT infrastructure development where needed. The framework was validated and tested for accuracy through the inferential statistics (regression analysis model) at 5% level of confidence. The significance of the study is that by adopting ICT, Comboni missions will bridge the organizational divide; or attain the capacity and competence to adapt business and technological capacities of private and public organizations to be digitally competent. The Comboni missions would also bridge the digital divide currently plaguing the underdeveloped areas and the slums where Comboni missions offer services. The study findings are that policy, user behaviour, ICT infrastructure and community determine ICT adoption in Comboni missions and similar faith-based organizations." (Abstract)
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"This thesis is a theoretically framed and historically informed sociological analysis of how digital technology usage shapes religious identity in Pakistan. The development literature is dominated by assumptions of technologically driven progress towards secularisation and studies of technology pro
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jects, yet there are few empirical studies of everyday ICT day use, and religion remains significant in Pakistan. To explain this, I draw on theoretical literature, the Pakistan religious identity literature and twelve months of fieldwork (2014-2015) to present an analysis of how Facebook shapes the enactment of religious identity by young people in three cities in the Punjab, Pakistan [...] My empirical findings show that the new technologies of social media, mobile phones and mobile internet interact with public discourse and everyday practice to shape religious identity. First, I show this by describing how Facebook’s construction as a blasphemous technology strengthens existing discourses of religious nationalism. Second, I show how Facebook’s technological discourses of singular authenticity shape the enactment of religious identity with implications for religious minorities. My final analysis theorises how the use of Facebook shapes religious identity through the emergence of what I call ‘digital secularisation’." (Abstract)
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"With a focus on young Egyptian women, this article explores the different ways it becomes possible to reconcile a Muslim identity with a cosmopolitan openness towards the world. Informed primarily by transnational television, these women articulate a divine cosmopolitan imagination through which th
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ey form multiple allegiances to God, the nation and global culture simultaneously. Thus, a close analysis of their regular consumption of transnational television helps challenge linear and somewhat naturalized preconceptions of how Muslims articulate perceptions of self and others. In the articulation of both their cosmopolitan imagination and religious identities, young Egyptian women have become skilled negotiators, moving within and between mediated and non-mediated discourses. They move physically within a grounded place that sets the moral boundaries for bodily existence, yet shift subjectively between disembedded spaces of mediated representation, often providing new contexts for meaning and inclusivity. The result, for young Egyptian women, is a divine cosmopolitan imagination." (Abstract)
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"Religious communities have ongoing concerns about Internet use, as it intensifies the clash between tradition and modernity, a clash often found in traditionally inclined societies. Nevertheless, as websites become more useful and widely accessible, religious and communal stakeholders have continuo
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usly worked at building and promoting them. This study focuses on Chabad, a Jewish ultra-Orthodox movement, and follows webmasters of three key websites to uncover how they distribute religious knowledge over the Internet. Through an ethnographic approach that included interviews with over 30 webmasters, discussions with key informants, and observations of the websites themselves, the study uncovered webmaster's strategies to foster solidarity within their community, on one hand, while also proselytizing their outlook on Judaism, on the other. Hence, the study sheds light on how a fundamentalist society has strengthened its association with new media, thus facilitating negotiation between modernity and religious piety." (Abstract)
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"This report details how Pakistan’s blasphemy laws violate human rights, both in their substance and their application – whether this is violations of human rights by the state, or abuses of the laws by non-state actors. The laws do not meet human rights standards and lack essential safeguards t
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o minimise the risk of additional violations and abuses. It is difficult to establish precise information on the number of blasphemy cases as there is limited available data. However, data provided by human rights groups the National Commission for Justice and Peace (NCJP) and the Human Rights Commission of Pakistan (HRCP) shows a large increase of cases since the 1980s. For example, according to NCJP, a total of 633 Muslims, 494 Ahmadis, 187 Christians and 21 Hindus have been accused under various provisions on offences related to religion since 1987." (Executive summary, page 10)
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"Satellite TV channels from the Middle East started beaming into Eritrea from 1996, and the Eritrean youth are avid consumers of the global messages from across the borders. Following an in-depth interview method as a research technique, using an unstructured, openended questionnaire, the present st
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udy presents how ethnicity and religion play a role in making meaning out of the messages of Middle East-based Arabic TV channels among lowland Tigre-/Arabic-speaking Eritrean youth aged 18–25 years. The researchers have observed the way foreign TV channel programmes have influenced family norms, social roles for women, sexual norms, lifestyles and music preferences of young Tigre viewers. The study concludes that Islam and Arabic language are two important factors influencing the lowland Tigre youth in picking up Arabic channels as they reinforce the same culture and traditions apart from creating Pan-Arab identities among the Arabic-/Tigre-speaking youth, at the same time preserving the indigenous culture from the influence of the West." (Abstract)
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"Although the issue of religion does not occupy a prominent place in the works of Stuart Hall or even in Cultural Studies in general, some contemporary phenomena related to media and religion relations can be analyzed within this key of interpretation, mostly when we think on the intersection with i
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dentity. In this text, some theoretic and conceptual possibilities are outlined in order to understand the process of mediatization of religion from a perspective of articulation of identities, focusing, in particular, on questions related to body and culture." (Abstract)
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"In the religious sector, for centuries, pilgrimages have been a clear example of mass events of a spiritual nature. Due to globalization and increased mobility, recent times have seen the multiplication of international events without a fixed location: Taizé encounters, Kumbh Mela (India), and Wor
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ld Youth Day are all good examples of this. These events imply at least a threefold spiritual, organizational and touristic challenge, and success in each one of these areas contributes to the favourable result of the others. Due to the particular nature of these events, which can mobilize millions of people in just a few days, communication is fundamental. In this sense, the development of mobile technology allows for direct communication with the individual and an unprecedented capacity for diffusion, especially by means of apps and instant messaging, which are two of the most-used channels available on these devices. This paper offers a reflection on the prospects and management of information via smartphones during these large religious events. As a practical case, we will study the beatification of the Catholic bishop Álvaro del Portillo held in Madrid in September 2014, in a ceremony that drew more than 250,000 people from over 70 countries." (Abstract)
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