"The report monitors the number and types of media material covering this topic and published by the monitored media platforms. It analyzes the content of the material, the way it tackles the topic, its degree of reliance on objective sources related to the story, as well as its way of addressing th
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e religious aspect. The report also analyzes the dates on which the biggest number of stories were published and the reasons justifying such record numbers, as it dives into the relationship between the religious aspect, which is the research topic, as well as the “political deadlock” plaguing Iraq. Differently put, it monitors the exploitation, effect, and coverage of the issue, as well as the role that media outlets play in this regard. To find content about the topic, the following keywords were looked up: “Mahmoud Al-Sarkhi,” “Sarkhi,” “Ali al-Masoudi,” “Masudi,” “Demolition of Shiite shrines,” “Shiite shrines,” “Demolition of Shiite religious shrines,” “Shiite sites” “Demolition of Shiite religious shrines and sites,” “Sarkhi,” “Masoudi’s call,” “Al-Hussein Army,” “Babylon,” “Masoudi’s arrest,” and “Sarkhi’s headquarters.” The research is limited to the period in which the calls were issued, namely from April 8 to 28, 2022, about a week following the issuance of prison sentences against the offenders in the case at hand." (Monitoring metholodogy, page 6)
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"This study employed three machine learning algorithms, Naïve Bayes, SVM, and a Balanced Random Forest to build a sentiment model that can detect Muslim sentiment about Muslim clerics’ anti-misinformation campaign on YouTube. Overall, 9701 comments were collected. An LDA-based topic model was als
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o employed to understand the most expressed topics in the YouTube comments. Results: The confusion matrix and accuracy score assessment revealed that the balanced random forest-based model demonstrated the best performance. Overall, the sentiment analysis discovered that 74 percent of the comments were negative, and 26 percent were positive. An LDA-based topic model also revealed the eight most discussed topics associated with ten keywords in those YouTube comments. Practical implications: The sentiment and topic model from this study will particularly help public health professionals and researchers to better understand the nature of vaccine misinformation and hesitancy in the Muslim communities." (Abstract)
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"This comparative ethnography of a Muslim and a Christian Palestinian refugee camp in Lebanon focuses on contrasting social belonging processes through a ritualization approach. Leonardo Schiocchet argues that contrasts emerge out of the intersectionality of religiosity, nationhood, refugeeness and
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politics, and synthesizes academic research on piety and moral self-cultivation and on the everyday-life of religious communities. He contributes to the literature on refugees at large, and Palestinian refugees in special, with the unique dense socio-historical portrait of two refugee camps for which there is almost no recorded literature." (Publisher description)
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"This article is a study of mourning among Shi’a Muslims during the COVID-19 pandemic through a call-in talk show called #IAMHUSSEINI. By analyzing the discourses of callers and presenters and locating them within a visual context of the television studio, this article shows how the viewership of
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#IAMHUSSEINI constitutes a televisual majlis (Arabic: ‘assembly’) composed of more than passive asynchronous consumption and resembling what Patrick Eisenlohr refers to as ‘atmospheres’. This article argues that the COVID-19 pandemic drove #IAMHUSSEINI to recalibrate to expectations of a spatially proximate ritual, rather than sustaining a ‘natively digital’ aesthetic, repurposing Richard Rogers’ approach to digital methods. This change brought about a tacit understanding of the televisual majlis among #IAMHUSSEINI’s viewers. This article therefore posits a difference between ‘spatial intercorporeality’, in which bodies are mediated by spatial proximity, and ‘functional intercorporeality’, in which they are mediated by the material preconditions of a shared activity." (Abstract)
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"This book offers a critical and systematic survey of the study of religion and digital media. It covers religious engagement with a wide range of digital media forms and highlights examples of new media engagement in all five of the major world religions. From mobile apps and video games to virtual
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reality and social media, the book provides a detailed review of major topics including ritual, identity, community, authority, and embodiment, includes a series of engaging case studies to illustrate and elucidate the thematic explorations, considers the theoretical, ethical, and theological issues raised [...] Thoroughly updated throughout with new case studies and in-depth analysis of recent scholarship and developments, this new edition provides a comprehensive overview of this fast-paced, constantly developing, and fascinating field." (Publisher description)
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"This article conducts a qualitative content analysis of content on Twitter concerning the conflict in the Jammu and Kashmir region. The tweets following the death of a popular militant, Burhan Wani, cover three different themes: (1) criticism of intellectuals; (2) Burhan Wani’s impact on the conf
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lict; and (3) tweets referring to the conflict itself. Generally, people use Twitter to make their own point of view clear to others and discredit the opposing party; at the same time, tweets reflect the antagonism between the two parties to the conflict, India and Pakistan. The sample of tweets reflects the lack of awareness among people in the region regarding the motivations of the new generation of militancy emerging in Kashmir after 1990." (Abstract)
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"This article explains why Iran was unsuccessful in its efforts to persuade Shi'i Iraqis to support Iran during the critical early years of the Iran–Iraq war. Analysis of Iranian and Iraqi framing communicated to that target population shows Iran failed due to both structural and cultural factors.
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Its media strategy lacked reach and variety and it misunderstood the cultural identity of Shi'i Iraqis. The author makes use of original archive material of radio transcripts from 1981–1983 as well as other primary sources and historical accounts. The research makes an original theoretical contribution by applying media contest theory to a military confrontation between two sovereign states, rather than between a state ‘authority’ facing a non-state ‘challenger’. The findings have implications for considering how Iran today may communicate more effectively beyond its borders through regional media strategies and thus the viability of a mediatized Shi'ism." (Abstract)
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"In Pakistan, religious talk shows emerged as a popular television genre following the 2002 media liberalization reforms. Since then, these shows have become important platforms where ideas about Islam and religious authority in Pakistan are developed and argued. In Religious Television and Pious Au
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thority in Pakistan, Taha Kazi reveals how these talk shows mediate changes in power, belief, and practice. She also identifies the sacrifices and compromises that religious scholars feel compelled to make in order to ensure their presence on television. These scholars, of varying doctrinal and educational backgrounds-including madrasa-educated scholars and self-taught celebrity preachers-are given screen time to debate and issue religious edicts on the authenticity and contemporary application of Islamic concepts and practices. In response, viewers are sometimes allowed to call in live with questions. Kazi maintains that these featured debates inspire viewers to reevaluate the status of scholarly edicts, thereby fragmenting religious authority. By exploring how programming decisions inadvertently affect viewer engagements with Islam, Religious Television and Pious Authority in Pakistan looks beyond the revivalist impact of religious media and highlights the prominence of religious talk shows in disrupting expectations about faith." (Publisher description)
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"Auch die salafistische Szene nutzt den virtuellen Raum zur Propagierung ihrer Ideologie und zur Rekrutierung von Mitgliedern. Gerade für eine jüngere Zielgruppe hat sich in den vergangenen Jahren ein breites Angebot im deutschsprachigen Raum herausgebildet, mit dem Salafisten ihre Glaubensinhalte
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zu verbreiten suchen, die auf einer "reinen" und wortwörtlichen Lesart islamischer Schriften fußen und somit zwangsläufig einer pluralen und demokratischen Staats- und Gesellschaftsform zuwiderlaufen." (Verlagsbeschreibung)
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"In der öffentlichen Debatte wird Online-Videos aus dem Spektrum des radikalen Islam zugeschrieben, einen großen Einfluss auf junge Menschen auszuüben. Doch wie nehmen junge Muslim*innen und Nicht-Muslim*innen diese Videos tatsächlich wahr? Wie stark wird ihre Sicht auf die Inhalte von ihrem Rel
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igionsverständnis, ihrer sozialen Zugehörigkeit und aktuellen politischen und gesellschaftlichen Debatten in Deutschland beeinflusst? Diese qualitative Studie untersucht die Rezeption ausgewählter radikalislamischer Videos von Marcel Krass, Ahmad Armih (bekannt unter dem Pseudonym »Ahmad Abul Baraa«) sowie von Yasin Bala (»Yasin al-Hanafi«)." (Verlagsbeschreibung)
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"Muslims in the Movies provides a series of essays that explore the portrayal and reception of Muslims in Euro-American film, transnational productions, and global national cinemas. The volume brings together a group of internationally recognized experts to introduce Muslims in the films of Europe,
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North America, Australia, Iran, Egypt, North Africa, Saudi Arabia, Nigeria, India, Indonesia, and the Philippines. The interdisciplinary collection explores issues of identity, cultural production, and representation through the depiction of Muslims on screen and how audiences respond to these images. Together, the essays operate as an introduction to the subject of Muslims and film for new readers while also serving as new works of critical analysis for scholars of cinema." (Publisher description)
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"Divided into two sections, the chapters included in the first section of the book present case studies from five major religions: Christianity, Islam, Buddhism, Hinduism and Judaism and their engagement with digitalization. The second section of the volume explores the moral, ideological but also o
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ntological implications of our increasingly digital lives." (Publisher description)
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"This article analyzes the career path of Aminata Kane Koné, a highly educated Ivorian Muslim woman, who has emerged as a female figure of success. A prominent activist of the Association des Élèves et Étudiants Musulmans de Côte d'Ivoire in the 2000s, she has become a self-made religious entre
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preneur through media and social initiatives. She has overcome social constraints to establish herself as a highly mediatized Muslim public intellectual, influential not only in Islamic circles, but within the broader society. Her case illustrates ways in which relationships between gender and Islamic authority are changing in West Africa. She embodies a uniquely hybrid feminism, influenced by her secular education and her Muslim faith." (Abstract)
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"Issues of verification in the age of mass media, and now social media, have been a long-discussed topic among Islamic media scholars. While Islam might be a common thread in COVID-19 religious misinformation, there is nothing inherently Islamic to the religious tinged elements of misinformation on
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social media, beyond its use for financial or political expediency. Furthermore, religious misinformation can be used by opponents of Islam to further undermine the religion and its adherents, prompting Islamophobia. Religious misinformation comes from various types of actors. On one hand, we saw examples of top-down misinformation from certain religious leaders who benefit from social media platforms to spread false remedies. Incidents of bottom-up misinformation, on the other hand, demonstrate content creators taking advantage of pandemic-induced uncertainty to attract new subscribers and followers. While the content and the actors behind religious misinformation are significant, in McLuhan’s terms, the medium is the real message (McLuhan, 1964). Social media platforms are defining new parameters for religious dynamics and authority. They are the impetus behind why religious misinformation is contributing to this infodemic. Social media platforms have become digital worship spaces for some believers. In recent years, religious leaders were able to share their teachings, while repurposing and remixing Holy scripture to bolster religious participation (Brubaker & Haigh, 2017; Cheong, 2014). Social media have in some instances disrupted and challenged the traditional forms of religious authority structures. Now, anyone can claim religious authority, or assume religious leadership, something ordinarily be out of reach without social media. This form of misinformation finds a home among an online audience eager for peace at a time of crisis. Conspiracy-based content reduces the complexity of reality and simplifies causation in times of uncertainty." (Conclusion)
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