"In this article, I take the highly successful Muslim preacher Cherif Haidara in Mali as a starting point to explore the conditions that, throughout the contemporary Muslim world, facilitate the rise to prominence of new types of religious leaders, who, by virtue of their media performances and in t
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heir roles as preachers, personal counselors, or legal advisers, attract broad constituencies of believers. I assess recent shifts in the normative, institutional, and economic conditions of religious debate in urban Mali that have changed the parameters of common understandings of the relevance of religion to daily life and politics. I examine how the adoption of new media technologies affects the contents and forms of religious reasoning, the subjective understandings and articulations of Islamic normativity, and thereby contributes to changes in the sources and forms of leadership. Finally, I investigate in what ways processes of commodification and commercialization are conducive to these changes in religious experience, community, and authority." (Abstract)
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"Emergent scholarship on the most radical technological invention of our time confirms what most of us know from first-hand experience – that the internet has fundamentally altered our perceptions and our knowledge, as well as our sense of subjectivity, community and agency (see for example Vries,
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2002: 19). The American scholar of religion and communications, Stephen O’Leary, one of the first scholars to analyze the role of the new media for religious communities, claims that the advent of the internet has been as revolutionary for religious growth and dissemination as was the invention of the printing press (O’Leary, 1996). In the present essay, I consider the transformations of both religion, and by extension scholarship on religion, occasioned by computer-mediated communication (CMC) and information. I lay out a basic framework for analyzing the multifunctionality of the internet with regard to religion. I also briefly address the multidisciplinarity required to comprehend this multi-dimensional technological revolution. My primary focus is religious uses (Lawrence, 2000), but some reference is also made to religious perceptions of this new medium. In my broader research, I am particularly interested in some of the latest forms of internet applications by religious individuals and organizations, and their consequence for inter-religious conflict or harmony in what sociologist Manuel Castells calls our ‘global network society’ (Castells, 1997; Hackett, 2003, 2005). The information technology revolution and the restructuring of late capitalist economies have generated this new form of society. But as to whether the internet is predominantly utopian or dystopian is hard to discern, and conclusions may be determined by one’s own interests and vantage-point." (Introduction)
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"¿Por qué hay tantos teleapóstoles en Guatemala? Me conformo con presentar siete líneas de investigación que nos ayudarán a responder esta pregunta. Para responder adecuadamente, también habría que contrastar la experiencia guatemalteca con otras experiencias latinoamericanas, especialmente
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la brasileira.
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"Klaus Fiedler tells the story of the ‘Kachere Books series’ developed at the Department of Theology and Religious Studies at Chancellor College, University of Malawi. Fiedler believes Africa has a lot to offer for academic publishing in Africa,“forget about the handicaps and look at the oppor
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tunities”, and, despite frequent statements to the contrary, a market for academic books does exist in Africa, “and it is a market in the right place, since books on Africa are needed first of all in Africa.” He proves his point by drawing attention to the remarkable success of the Kachere series launched in 1995, supported by some statistical analysis of sales at home, elsewhere in Africa, as well as overseas through African Books Collective. The series started with a remit to publish primarily books on theology and religion in Malawi, but soon expanded to include books with more political content, and titles on Malawian culture and society. Over a hundred titles have been published (of which 33 have been reprinted) with page extents ranging from a slim 28 pages to as much as 607 pages, with initial print runs of 500-700 copies. The author says “what has been possible here may well be possible elsewhere” and urges other publishers to get started: “Complaining, though emotionally satisfying, does not achieve anything… It is better to find practical solutions." (Hans M. Zell, Publishing, Books & Reading in Sub-Saharan Africa, 3d ed. 2008, nr. 2285)
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"This publication gives an account of Britons who feel themselves to be the target of antagonism. A joint enterprise of the British Council and a number of Muslim organisations, the book is written in the belief that much hostility and negativity is founded in, and fostered by, misunderstanding. It
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is neither paranoid nor rose-tinted. It does not presume that agreement in all things is possible; but it does work on the basis that disagreement – as long as it is shaped by sound knowledge rather than prejudice – can be useful, constructive, civilised and civilising for the whole of our society. Those in Britain and around the world who write about this country and its people sometimes need reminding that ‘we’ include almost two million Muslims. This is the basis of a new sense of ourselves – even perhaps a much-debated new sense of ‘Britishness’ – and it is important to ensure that it includes all of us." (Introduction)
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"An essential aspect of what is now called the Islamic Revival, the cassette sermon has become omnipresent in most Middle Eastern cities, punctuating the daily routines of many men and women. Hirschkind shows how sermon tapes have provided one of the means by which Islamic ethical traditions have be
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en recalibrated to a modern political and technological order - to its noise and forms of pleasure and boredom, but also to its political incitements and call for citizen participation. Contrary to the belief that Islamic cassette sermons are a tool of militant indoctrination, Hirschkind argues that sermon tapes serve as an instrument of ethical self-improvement and as a vehicle for honing the sensibilities and affects of pious living. Focusing on Cairo's popular neighborhoods, Hirschkind highlights the pivotal role these tapes now play in an expanding arena of Islamic argumentation and debate - what he calls an "Islamic counterpublic." This emerging arena connects Islamic traditions of ethical discipline to practices of deliberation about the common good, the duties of Muslims as national citizens, and the challenges faced by diverse Muslim communities around the globe." (Publisher description)
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