"Tied on New Media Theory, this study came up with three objectives. First, to explore how the Catholic Archdiocese of Nyeri utilized digital media to reach its congregants during the COVID-19 pandemic. Secondly, to examine the views of congregants of the Catholic Archdiocese of Nyeri regarding the
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adoption and utilization of digital media for evangelization during the COVID-19 pandemic. Thirdly, establish challenges experienced by congregants and the Catholic Archdiocese of Nyeri regarding the use of digital media for evangelization during the COVID-19 pandemic. This study employed the explanatory sequential mixed methods design using the questionnaire and interviews. A purposive sampling was applied based on the following criteria, first having participated in the online evangelization in the Catholic Archdiocese of Nyeri during the COVID-19 pandemic, and secondly based on their online evangelization experience during the COVID-19 pandemic. A sample size of 370 was randomly analyzed. The quantitative data collected was analyzed using Statistical Package for Social Sciences (SPSS version 27) software mainly through descriptive statistics with the results being presented with the aid of tables, whereas quantitative data which is in the form of audio was transcribed to text and coded to make it easier to analyze. The study established that the Catholic Archdiocese of Nyeri can do better to improve its use of digital media for evangelization during situations of pandemics such as COVID-19, respondents called for better technical support to ensure uninterrupted communication (no downtimes) while other respondents called for more interactive digital content for them to feel more involved and for more varied content formats. A notable gap in the Archdiocese's digital media strategy is the absence of comprehensive policies and resource toolkits specifically designed for digital media evangelization. The study recommends that there should be clear governing policies and guidelines in radio, print, social media, and other communication channels." (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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"A majority of communities in sub–Saharan Africa subscribe to religion which is part of the people’s way of life. At the center of religion are religious leaders whom communities trust and consult on various issues beyond faith and religion. By partnering with these revered figures and building
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their capacity to be champions for health we are able to impact the health of these communities in their day-to-day life."
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"By the summer of 2020, when the coronavirus had fully entered our everyday vocabulary and our lives, religious communities and places of worship around the world were already undergoing profound changes. In Asian and Asian diaspora communities, diverse cultural tropes, beliefs, and artifacts were m
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obilized to make sense of Covid, including a repertoire of gods and demons like Coronasur, the virus depicted with the horns and fangs of a traditional Hindu demon. Various kinds of knowledge were invoked: theologies, indigenous medicines, and biomedical narratives, as well as ethical values and nationalist sentiments. CoronAsur: Asian Religions in the Covidian Age follows the documentation and analysis of the abrupt societal shifts triggered by the pandemic to understand current and future pandemic times, while revealing further avenues for research on religion that have opened up in the Covidian age. Developed in tandem with the research blog CoronAsur: Religion and COVID-19, this volume is a “phygital” publication, a work grounded in empirical roots as well as digitally born communication. It comprises thirty-eight essays that examine Asian religious communities—Muslim, Buddhist, Hindu, Daoist, and Christian as well as popular/folk and new religious movements, or NRMs—in terms of the changes brought on by and the ritual responses to the Covid pandemic." (Publisher description)
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"Die CONTOC-Studie hat in ökumenischer und internationaler Ausrichtung die digitale kirchliche Praxis unter den Bedingungen der Corona-Pandemie im Frühsommer 2020 erforscht. Dieser Band dokumentiert die Rahmenbedingungen und Umfrageergebnisse in den beteiligten Ländern. Daran schließen sich Pers
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pektiven zu den zukünftigen Herausforderungen für die digitale Angebotspraxis und das Selbstverständnis der kirchlichen Akteur*innen an." (Verlagsbeschreibung)
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"Guided by the relational prayer theory (Baesler, 2002), this paper analyzed how Catholics flipped their homes as church to be saved from COVID-19 uncertainties by attending online masses at the Manila Cathedral (MC). Through Facebook Analytics, the study determined the number of attendees to online
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masses from March 2020 to March 2021. Implications of mass attendance to spirituality were validated by a survey of 104 MC online mass subscribers through snowball sampling. As triangulate measure, two key informants were interviewed. More than 200,000 tuned in to online masses monthly with an average of 69,863 with the highest frequencies on Sundays. Survey results revealed that one out of three respondents attended the 8:00 AM Sunday mass without fail and who prayed together as a family using smart television. They prayed not to get sick and were thankful for answered prayers and blessings received despite the crisis. As a form of mission and indulgence, they help others and donate to the church or pray fervently to ask for forgiveness. Given the choice, an overwhelming majority wants to physically attend the mass to confess and receive the Holy Communion. It can be surmised that flipping church services from offline to online became a regular Sunday ritual which implies that spirituality can occur anytime, anywhere, especially during a pandemic." (Abstract)
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"This volume contains a collection of 12 chapters discussing the theme of the book, which focuses on the COVID-19 pandemic and the implications that this crisis holds for the church in the future. The main matter being examined in this book is the ecclesiological challenges and opportunities present
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ed by digital technology in relation to its widespread use in the life of the church during the health crisis. The book is divided into three sections. “The first part re-examines traditional vocabulary and understandings of digital church. The second section explores specific examples of ecclesiological shifts during the pandemic. The final section looks to the future of the Church in the digital age, offering insight and recommendations for a way forward.” One of the highlights of this book is that it gathered the wisdom and insights from scholars from a variety of disciplines and theological traditions as well as geographical and cultural backgrounds. Thus, the theology of the Church in the digital age being considered and deepened in this volume is not of a particular denomination, but of Christianity taken as a whole." (https://www.asianresearchcenter.org)
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"The contributions in the form of research articles and essays come from a variety of religious perspectives – Buddhist, Catholic, Muslim, Jain, Hindu, Protestant, Eastern Orthodox. Despite coming from different religious worldviews, the underlying message fundamentally affirms that promoting ecol
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ogical flourishing requires an approach that centers on both praxis and spirituality in order to prevent the task of caring for our common home to become simply a series of dry mechanical calculations, purely theoretical propositions, or clever policy enactments. Religions at their best inspire and infuse external acts that are consistent with authentic interior virtues ordered to the wellbeing of both humanity and the natural environment. In this respect, religions must undergo its own self-examination in order to adequately speak to the present context." (Page 176)
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"The contributions of this special issue are grouped in three sections: context, theoretical framework and empirical research. The first articles set up two important dimensions of the context we are living in that have to be definitely improved if we want to take advantage of the positive sides of
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Covid-19’s effects to bring about real social relations and a good communication of science [...] The following articles deal with three important core components needed to set up a theoretical framework, from which this issue intends to start a serious scholarly conversation around the lessons learned from the Covid’s impact on social communication: (1) how a person knows and shapes his/her judgment in practical affairs when s/he is critically involved in them, (2) why and how science has surrendered to technology in the last decades, (3) and how practical knowledge is socially shared [...] The context and theoretical framework having been set up, the issue enters into the empirical part of our research: several papers examine the news coverage of the Church dealing with the pandemic in a good sample of newspapers around the world, one paper looks at how social media have engaged in the response to the pandemic by the Catholic Church, and another at how local churches have managed the challenges of the pandemic [...] The analysis of worldwide media coverage aims to find out how the mainstream press has portrayed the role of Christian churches and other religious bodies in dealing with the first wave of the coronavirus pandemic. All researchers have broadly shared a common qualitative methodology: looking for the frames and inducing the topoi (common places) underlying the resulting frames of the examination of news and editorial items." (Pages 2-4)
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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 essay establishes the four phenomena that have characterized the pandemic and digital communications. This refers to infodemic, which is the abundance of information and difficulty to manage it; hypersensitivity, indicated in classifying actors as heroes and villains; the development of atypic
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al cycles, which refers to the alteration of behaviors and habits among the population; and disinformation, understood as the presentation of false events with the purpose of manipulation. This work focuses on Jesus as the Communicator par excellence and empathy. Communicators must be empathetic before posting content, in order to guide digital platform users to find what they are seeking for. Therefore, empathic communication is more than speaking kind words of encouragement, sympathy, and consolation. It requires concrete actions as evidence of solidarity, trust, and support. A comprehensive pastoral communication plan for the digital age reflects this paradigm of communication and is cemented in real actions through empathy as a legacy of truth and loving your neighbor." (Abstract)
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"Against the background of the COVID-19 crisis in Israel, the country’s ultra-orthodox population, the Haredim, were faced with seemingly insuperable dilemmas of compromising their religious standards for the sake of dealing with the virus. The government launched a public relations campaign to pe
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rsuade this public, but its success was qualified. This study examines Israeli governmental information policy towards the Haredi population during COVID-19." (Abstract)
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"A correlative resonance exists between the experience of communication in the new normal forced by the COVID-19 pandemic and each of the Seven Last Words of Christ on the Cross. The words become the new normal way and guiding beacon to how religious communication can be effectuated during the pande
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mic. They herald hope in God – the first and the last Word of creation. The study begins by defining the global challenge and loss of human lives brought by COVID-19, a new arena of communication that reincarnates the reality of Christ’s Last Words on the cross. These words never die but continue to live inspiring a sevenfold praxis of hope: 1) entreaty, 2) disclosure, 3) relationship, 4) isolation, 5) exigency, 6) fulfillment and 7) entrustment. Each relates with narrative experiences during the COVID-19 pandemic inviting persons not only to approach communication as a process of transmission but as semiotics offering newfound meanings and significance. Here communication never fails as listeners focus on the self-significance of the message. Religious communication enables people to seek what is best for those who receive the message and centers on how they could grow not only in faith but likewise as human beings who bear God’s image and likeness also in the time of the pandemic." (Abstract)
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"This thematic issue asks about the role of religions and religious actors and conspiracy theories/theorists in democratic and authoritarian regimes in general. Special attention is given to the current Covid]19 pandemic, since the relevant state of emergency obviously endorses the persuasiveness
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of conspiracy theories and makes the comparison with religions necessary. In this respect, the challenges religious prejudices and conspiracy myths imply could even shed light on the problem of whether democracy or authoritarianism is the best regime to fight the Coronavirus successfully. The articles at hand answer these issues from interdisciplinary areas, particularly from political science, sociology, social psychology, and history." (Editorial, page 132)
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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 introduction opens a collection of seven articles which investigate how religious communities negotiate demands for physical distance induced by governmental responses to the COVID-19 pandemic in accord with their religious and spiritual aspirations to establish presence and togetherness. Grou
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nded in ethnography and media analysis, our contributors offer studies on Pentecostal healing, Mormon eschatology, Hindu diasporic rituals, Chinese spirit mediums, the virtual Burning Man festival, Sufi sonic meditations, and televised Shia Muslim mourning. These studies collectively demonstrate that in pandemic rituals (1) Media are reflexive and enchanted; (2) The religious sensorium is sticky and lingers in embodied and mnemonic ways even under new circumstances of mediation; (3) Space and time emerge as modular, transposable, condensed, yet expanding. Ritual innovations can provoke new kinds of mediations, sensory engagements, and temporal-spatial arrangements, while revealing continuities with pre-pandemic cosmologies, theologies, liturgies, and social hierarchies, and relying on memories of previous ritual sensory experiences." (Abstract)
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"Despite the wide-ranging topics presented in this collection, this volume takes ‘communication’ as the keyword for the various research and reflections on the life and mission of the Catholic Church during the COVID-19 pandemic as well as post-crisis. The reader will readily recognize that what
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is referred to as ‘communication’ here is an extremely elastic and multi-dimensional category. Within the context of the Church, particularly as discussed in this book, communication refers to words and images that the Church transmits to the faithful and to the world to help the people cope with issues brought about by the crisis. This communication helps contextualize these dramatic events in sound theological principles which need to again and again be creatively restated and reaffirmed with every human happening, both big and small, that takes place. Second, communication also refers to pastoral and evangelizing actions carried out by the Church and its members to sustain the life of the Church amid the grave situation of imposed isolation, pastors and members of the flock succumbing to COVID-19, shuttered church doors, and unlit altar candles. Third, communication refers to the models and strategies by the Church and its leaders to employ technological means to promote ecclesial communion, nourish the faith life of the people, and to dialogue with individuals and groups to create a truly synodal Church. Finally, communication also refers to ways that the Church discerns and engages with the signs of the times in order to transform raw experiences into valuable lessons, human suffering into salvific grace, and pandemic isolation and division into greater post-pandemic interculturality, interdependence, and collaboration." (Introduction, page xx-xxi)
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"The content of the book is organized into four sections. The first three sections are essays recounting real-world experiences of pastoral agents. These essays are roughly divided into three sub-groups. The first group of essays focus on the parish setting and the ministries that each parish attemp
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ted to implement in response to the crisis. The second group of essays highlight the education and formation ministry, which includes both catechism teaching and other educational settings such as theology schools and formation houses. The third group of essays primarily depict outreach ministries such as those with the poor, migrants, and other marginalized groups. The pastoral workers carrying out these ministries may do so in context of a parish/diocesan setting or as part of a nonparochial program. The final section, comprised of five essays are responses to the experiences presented in the previous three sections. The aim of this section is to dialogue with the experiences recounted in the essays originating from a variety of countries around the world. Some of the issues that the writers of the responses were asked to consider include presenting theological insights gained from these experiences; lessons to be learned from what has been shared; the understanding of “pastoral creativity” in the contemporary world; and implications that these experiences hold for the post-pandemic Church." (Preface, page viii-ix)
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