"O artigo a se propõe a investigar os sentidos das novas formas de religiosidade secularizadas, tomando como objeto o movimento religioso Nova Era e seus produtos midiáticos no YouTube. O texto objetiva analisar como religiosidade e autoajuda entrelaçam seus discursos em uma ambiência midiatizad
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a, marcada pela diversidade, pela bricolagem religiosa e pelo imperativo da felicidade. Através de procedimentos metodológicos da análise de discurso de linha francesa, observam-se quais os sentidos que emergem do discurso de vídeos do canal Gisela Vallin no YouTube, que apresentam uma mística inspirada em variadas vertentes religiosas, inserindo-se no panorama do movimento Nova Era. Os vídeos são apresentados pela terapeuta holística Gisela Vallin, que traz temáticas de autoajuda lançando mão de ensinamentos de coaches e uma pluralidade de entidades religiosas como Osho, Buda, Jesus Cristo e espíritos mentores." (Resumo)
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"This paper delves into the intricate relationship between religious populism and the legitimization of digital authoritarianism in Turkey. Specifically, it investigates how the ruling party, AKP, has strategically linked Islamist values to state policies as a means of justifying its repressive cont
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rol over digital technology. Through an examination of internet governance at multiple levels—full network-level governance, sub-network or website-level governance, proxy or corporation-level governance, and network–node or individual-level governance—the study reveals the instrumentalization of religious populism to consolidate support and validate the government’s autocratic agenda. Furthermore, it sheds light on the role of state-controlled religious institutions, traditional media, social media outlets, as well as religious leaders and organizations in shaping public opinion, enabling the government to exert greater control over the dissemination of information. By dissecting the religious populist justification of digital authoritarianism in Turkey, this research provides valuable insights into the complex dynamics at play in the realm of online governance." (Abstract)
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"En 2024 celebramos los diez años de la creación de la Red Eclesial Panamazónica (Repam), los cinco años del Documento Final del Sínodo especial de la Amazonía, y los cuatro años de la Exhortación Apostólica Querida Amazonía y de la creación de la Conferencia Eclesial de la Amazonía (Cea
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ma). Este texto recoge diversas voces de esperanza de laicos, religiosas, sacerdotes y obispos que expresan el caminar de la Iglesia sinodal en misión en y desde la Amazonía." (Página 7)
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"The content analysis shows that polarization is still a major problem in the reporting of religion in the Ethiopian media. Stories are often biased towards the journalist’s political and ethnic stance. Claiming that they are ’secular’, the state media (’public media’) tend to ignore impor
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tant religious issues and conflicts which have resulted in loss of lives, burning of religious buildings, and displacement of people. The media appear to be ambivalent between applying a peculiar interpretation of ’secular’ principles by ignoring religion, or deciding to report such issues. The report stresses the importance of sensitizing reporters about religious issues and making the media more ethically responsible when reporting religion." (Executive summary)
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"Zwischen dem 15. und 18. Jahrhundert erlangten westeuropäische Mächte die Herrschaft über weite Teile der Welt, was mit einem Anstieg des Sklavenhandels in bis dahin unbekannte Dimensionen verbunden war. Dieses Buch verfolgt die Argumentationsfiguren, mit denen man die mit Kolonisierung und Vers
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klavung verbundene Unterdrückung und Ausbeutung zu rechtfertigen versuchte." (Verlagsbeschreibung)
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"Facebook is home to a plethora of spiritual healers who use the social media platform for giving advice, selling products, and offering their services. In this ethnographic study, we examine the Facebook endeavors of Estonian spiritual healers. The study discusses the different forms of commodified
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spirituality, the affective and aspirational labor of healers put into creating those commodities, and the role social media affordances play in shaping these practices online." (Abstract)
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"Antisemitism Surges Online: Antisemitic content on platforms like X spiked by 919 percent following the October 7 Hamas attacks, spreading hate that deeply affects Jewish users, especially the young. Enhanced moderation systems combining AI and human oversight, along with stricter regulations, are
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needed to curb this surge.
Gaming as a Breeding Ground for Hate: Unmoderated gaming spaces foster antisemitic slurs, memes, and symbols, normalizing hate speech in digital culture. Gaming platforms must implement stronger moderation, promote education, and create inclusive communities.
Anonymity Fuels Toxicity: Anonymous accounts enable users to engage in hate speech without any fear of repercussions, fostering a hostile online environment. Balancing user privacy with accountability through improved tracking and penalties can address this issue.
Algorithms Amplify Hate Speech: Social media algorithms prioritize divisive content, creating echo chambers that spread antisemitism and extremist ideas. Platforms must redesign algorithms to limit harmful content, with oversight and updated laws holding them accountable." (Executive summary)
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"A Bengali Dalit religion called Matua emerged in the nineteenth century in East Bengal. It counts tens of millions of followers across the Bay of Bengal and the Indo–Bangladesh border. With the COVID-19 pandemic, Matua religious gatherings were shifted online. This paper asks what happened to mul
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tisensory and sonic-haptic religious engagements of the Matua community once ritual gatherings were transported to the cyberspace of digital media. Using data collected through remote ethnography and digital ethnography with the Matua community in 2020 and 2021, we suggest that the increased online visibility of the Matua community (1) contributed to reshaping Matua identity narratives as a global diasporic network, downplaying previous self-definitions of untouchability and displacement; (2) exacerbated inequalities along class and gender lines; and (3) shifted the sensoryscape of Matua ritual experiences, with important repercussions in the domains of embodiment, ritual authority and authenticity. As Matua experiences of increased online visibility clashed with their traditional aesthetics of resistance through shared sonic commingling, we argue, more broadly, that understandings of visibility must take into consideration culturally informed articulations of the senses and sense hierarchies, and how sensory ideology can manifest following the affordances of different media." (Abstract)
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"Digital Religion refers to the contemporary practice and understanding that religion takes place in both online and offline contexts, and how these contexts intersect with each other. Scholars in this growing field of Digital Religion studies recognize that religion has been influenced by its engag
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ement with computer-mediated digital spaces, including not only the Internet, but other emerging technologies, such as mobile phones, digital wearables, virtual reality, and artificial intelligence. The Oxford Handbook of Digital Religion provides a comprehensive overview of religion as seen and performed through various platforms and cultural spaces created by digital technology. The text covers religious interaction with a wide range of digital media forms (including social media, websites, gaming environments, virtual and augmented realities, and artificial intelligence) and highlights examples of technological engagement and negotiation within the major world religions (i.e., Buddhism, Christianity, Hinduism, Islam, and Judaism). Additional sections cover the global manifestations of religious community, identity, ethics, and authority, with a final group of chapters addressing emerging technologies and the future of the field." (Publisher description)
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"Dans cet ouvrage captivant, Albert S. Mianzoukouta compile ses éditoriaux parus dans La Semaine Africaine de 2017 à 2020. À travers ces textes, il nous offre un panorama riche et nuancé des dynamiques sociopolitiques qui ont modelé le monde durant ces années. Ses réflexions, empreintes de la
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chaleur et de la vivacité de son style, capturent les joies et les tribulations de notre époque avec une acuité particulière. Cet ouvrage va au-delà d'une simple collection d'articles ; il constitue un témoignage authentique des sentiments et des préoccupations d'un journaliste africain face aux événements mondiaux." (Description de la maison d'édition)
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"Indigenous cultures have their belief systems, including the recognition of a supreme being, and with such recognition comes their moral systems, which guide how they live their lives. As for the Kankanaeys in the Cordillera Region of the Philippines, Kasiyana is one of the practices that portrays
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their belief in the divine and serves as a moral guide in their relationship with other people and the environment. The pervasiveness of Kasiyana in the Kankanaey cultures makes it a viable source of reflection in religious communication. Thus, the paper aims to make explicit how Kasiyana expressions and manifestations are forms of religious communication. The paper started by extracting how the COVID-19 survivor participants perceived, expressed, and manifested the Kasiyana. With the participants’ extracted manifestations of Kasiyana, the paper discussed how the Kankanaey concept of Kasiyana qualifies in some pertinent areas of religious communication. The paper also presented how Kasiyana is intertwined with Christian teachings, making it more sensible to discuss as religious communication." (Abstract)
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"Die Lebenswelt der meisten Menschen ist digital, viele Gemeinden sind es dagegen noch nicht. Nicht nur bei sinkenden Mitglieder- und Gottesdienstbesucherzahlen wird es höchste Zeit, Wege zu finden, um relevant zu bleiben. Auch darüber hinaus bieten digitale Angebote viel Mehrwert für ein lebendi
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ges Gemeindeleben. Für alle, denen die technischen Hürden bisher immer zu groß vorkamen und das eigene Wissen zu klein, und für alle, die sich digital noch weiterentwickeln wollen, gibt es jetzt dieses hilfreiche Buch. Anschaulich und praxisnah zeigen die erfahrenen Autoren, wie die Digitalisierung gelingen kann: von Kommunikations- und Kontaktmöglichkeiten über digitale Zusammenarbeit, Alltagsorganisation und Verwaltung bis hin zu Online-Inhalten und Gottesdienstformaten. Häufige Probleme sparen sie dabei nicht aus und empfehlen konkrete und erprobte Lösungswege. Beim Gestalten der "digitalen Gemeinde" geht es den beiden Autoren nicht um eine komplette Verlagerung des Gemeindelebens ins Internet, sondern um ein bereicherndes Zusammenspiel und Ineinandergreifen von Digitalem und Analogem, von Online- und Offline-Angeboten." (Verlagsbeschreibung)
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"1. Un asunto de identidad: No existe una única definición de lo que es una radio católica y esa circunstancia que puede ser sana también genera división en los medios. [...]
2. Medios para la comunión: Una conclusión que se desprende de las entrevistas aquí realizadas es que los medios poc
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o se comunican entre sí. [...]
3. La financiación: No existe un solo medio en la región que pueda decir que sus finanzas son las más sanas, que no necesita inyección económica alguna o que no desea mejorar sus ingresos. [...]
4. El limbo de la legalidad: Todo medio de comunicación católico se caracteriza, de acuerdo a las conversaciones sostenidas para realizar este libro, por tener una concesión o permiso dentro de la legalidad y si carece de ello es claro que el silencio de los entes reguladores constituye un “permiso” para emitir. [...]
5. La formación y capacitación: Algunos medios de comunicación son robustos en la formación eclesial pero débiles en la capacitación radial. Otros, los menos, son sólidos en lo radial pero flácidos en lo eclesial. [...]
6. Hacia la creatividad: Las radios católicas, en general, proponen a sus audiencias contenidos de fondo, interesantes, formativos, etc. sin embargo su profundidad no se compadece con las formas de presentarlos. [...]
7. La incidencia: Los medios católicos no son protagonistas en la vida de sus regiones y no lo hacen porque no quieren tener problemas con nadie. [...]
8. El sueño de hacer red: Una tarea aplazada en las frecuencias regionales es el trabajo en red del cual se habla, pero no se cristaliza. [...]
9. Evangelizar en una nueva cultura: La experiencia de los medios eclesiales en el entorno digital es concluyente, son más las necesidades que las fortalezas que se tienen. [...]
10. La importancia de las audiencias: Evangelizar al pueblo de Dios ya evangelizado es un círculo vicioso y quizá hasta nocivo para cualquier medio en la medida en que él solo se va cerrando a nuevas posibilidades de escucha. [...]" (Conclisiones, páginas 245-256)
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"Compêndio de reflexões sobre a realidade na qual a Igreja de Jesus está inserida, permeada e influenciada pela velocidade dos meios sociais, para pensar a Igreja e sua relação com o mundo digital, sobretudo a dimensão tênue que tangencia o virtual e o real, dedicando relevância às influên
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cias digitais e ao mundo virtual, que já não é mais um neologismo, mas algo concreto que afeta a vida das famílias e, por extensão, as comunidades paroquiais, as circunscrições eclesiásticas, enfim, a Igreja inteira, propondo uma reflexão sobre a evangelização em tempos de internet, redes sociais e mundo virtual." (Descrição da editora de livros)
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"Am 21. November 1964 wurde das Ostkirchendekret des Zweiten Vatikanischen Konzils, Orientalium Ecclesiarum, in Rom promulgiert. Mit ihm erfuhr das reiche ostkirchliche Erbe innerhalb der katholischen Kirche eine besondere Wertschätzung. Internationale Wissenschaftlerinnen und Wissenschaftler nehme
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n das 60-jährige Jubiläum des Dekretes zum Anlass, um Herkunft, Geschichte und Gegenwart dieser Kirchen darzustellen." (Verlagsbeschreibung)
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"Communication is essential for organisations. The interaction of institutions with their publics and their reputation management depend on it. ‘An organisation that does not listen, or listens badly to its stakeholders and publics, will fail in its public communication,’ as Jim Macnamara says.
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This article deals with the listening work of the Opus Dei Information Office of the Basque Country and Navarra carried out in different phases: initiation, identification of interest groups, open listening, analysis of the findings, conclusions and transmission. It is offered as a good communication practice at the service of government that could be applied, with the necessary adjustments, to other institutions, especially Church communication offices. The text is divided into two parts: in the first, we review some concepts on institutional communication, governance, intangibles, reputation and listening, which serve as a framework; in the second, we summarise the case study, relying on interviews with people who were directly involved in the unfolding of events – Juan Carlos Mújika, the then director of the Office; Jesús Juan, who worked in the Prelature’s delegation; and Juan Manuel Mora, Vice Rector for Communication at the University of Navarra." (Abstract)
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"Este artigo apresenta os resultados de uma investigação sobre os rumores e as narrativas conspiratórias que circularam em 2020 sobre a pandemia em duas páginas do Facebook pertencentes a dois grupos religiosos: um evangélico e outro católico. Nos afastamos da visão que desqualifica os rumore
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s e as narrativas conspiratórias, e partimos da ideia de que se essas histórias circulam é porque são verossímeis para o setor que as faz circular. O primeiro grupo religioso nos colocou em contato com uma pregação profética em que o rumor que circulou narra que o vírus está ligado ao diabo, sendo um castigo divino que já foi anunciado na Bíblia. O segundo é um grupo católico no qual foram identificados diferentes rumores que narram que há uma “plandemia satânica”, um plano para controlar e aniquilar a população mundial, algo que ilustra uma fusão entre um regime de verossimilhança religioso e outro conspiratório. Com o material coletado, foi realizada uma análise socio-discursiva, que levou em conta tanto o contexto social em que são emitidos os comentários e rumores no Facebook, como os discursos que os tornam verossímeis." (Resumo)
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"In Brasilien paktieren evangelikale Kirchen offen mit rechtsextremen Politikern um den Ex-Präsidenten Jair Bolsonaro. Die Regierung der Arbeiterpartei von Präsident Lula da Silva sucht nach einem Rezept gegen diese unheilvolle Allianz. Sie müsste vor allem ihre soziale Basis in den verarmten Vor
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städten der brasilianischen Metropolen zurückerobern." (Einleitung)
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"The coming of artificial intelligence (AI), dramatically signaled by the release of ChatGPT 3.5 in November 2022, sparked varied reactions and questions in various sectors and industries, including the field of education. Prior to this, AI technology has been gaining ground with its various applica
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tions, yet it still managed to take many by surprise. After the initial panic and apprehension about the use of these increasingly powerful technologies, discussions have begun as to how to effectively manage the threats and maximize the affordances brought by these rapidly emerging developments. The growing discourse and literature on this subject confirm the relevance and urgency of this issue today. Gathering the concerns and insights from these ongoing conversations, this paper aims to explore the challenges and opportunities brought by AI to education in general and to religious education in particular, with the aim of naming potential risks and identifying possible areas that can be harnessed by religious educators today." (Abstract)
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"o artigo aborda a relação entre a Igreja Católica e os meios de comunicação no Brasil, destacando sua evolução desde meados do século XX e revisitando a pesquisa bibliográfica sobre o conceito de “catolicismo midiático”. Coteja-se o conceito de midiatização da religião, a fim de su
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perar uma visão focada apenas nas mídias, levando em conta processos midiático-religiosos mais complexos, como o fenômeno dos influenciadores digitais católicos. Afirma-se que, desde suas origens até hoje, o “catolicismo midiático” revela características distintivas que persistem, desaparecem ou mudam diante das transformações sociotecnológicas e teológico-eclesiais. Conclui-se que, de um catolicismo das massas e das multidões do fim do século XX, passa-se agora a um catolicismo de multi-indivíduos conectados, em meio a um processo contínuo de descatolização do Brasil e de desinstitucionalização da própria Igreja, a partir da publicização e pulverização de catolicismos diversos em redes digitais."(Resumo)
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