"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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"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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"The central question of this chapter addresses how major religious traditions have used media to contribute to socioeconomic development and improve access to the basic necessities of life. The Judeo-Christian tradition has perhaps the most explicit emphasis on socioeconomic development in its use
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of media because of its priority of seeking the well-being of the poor and marginal people of the society and because of its traditional emphasis on media beginning with its written gospels and letters. Christian Churches, together, now have more than 500 educational radio and television stations in Latin America, Africa, and other areas such the Philippines. The fastest growing sector of Christianity, the evangelicals, in addition to their use of radio, video cassettes, and television, are expanding their use of social media, computers, and mobile phones, emphasizing small business, entrepreneurial promotion. Islam also emphasizes putting religious teaching in publications and other forms of media. With a long scientific and socioeconomic development tradition, Islam has a tradition of concern for the poor and less developed parts of its societies. The expectation that individual adherents of Islam will give away part of their economic success for the benefit of the poor and less fortunate provides added motivation. One of the most notable contributions to development from an Islamic background is the system of credit to the poor, the Grameen Bank, initiated by Mohammed Yunus in Bangladesh. Buddhism emphasizes heightened inner consciousness of well-being, reconciliation, compassion, and the overcoming of hate and selfishness. Buddhism communicates its message through the plastic arts, especially the ubiquitous images of Buddha. Where Buddhism is the dominant religious tradition (as in Thailand), the Buddhist temples and monks are centers promoting socioeconomic improvement at the local community level and national radio has programs for development purposes. Hinduism, located largely in India, is essentially a social worldview that assigns one’s socioeconomic status in life. Wealth and entrepreneurial initiative are part of the culture of the higher castes, and people of the higher castes are often leaders in development initiatives in India. Although religious communications and development involvement are still a matter of household deities, Indian holy gurus now sponsor television programs that attract an upwardly mobile technological class with tips on getting ahead in business, personal wealth, and upper class styles." (Conclusion, pages 498-499)
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"Divided into five parts, the Handbook opens with a state-of-the-art overview of the subject’s intellectual landscape, introducing the historical background, theoretical foundations, and major academic approaches to communication, media, and religion. Subsequent sections focus on institutional and
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functional perspectives, theological and cultural approaches, and new approaches in digital technologies. The essays provide insight into a wide range of topics, including religious use of media, religious identity, audience gratification, religious broadcasting, religious content in entertainment, films and religion, news reporting about religion, race and gender, the sex-religion matrix, religious crisis communication, public relations and advertising, televangelism, pastoral ministry, death and the media, online religion, future directions in religious communication, and more." (Publisher description)
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"The dynamics of religion and religious practices are examined using various communication theories and paradigms to extrapolate how religion is designed, packaged, disseminated, and interpreted among Nigerians. Contributors trace the evolution and development of this problem to colonialism. The con
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tributors measure the impact of religious media messages from three perspectives: the impact of the messages themselves; the impact of the medium used in transmitting the message as in the McLuhan philosophy, “the medium is the message”; and the impact from the power of the source – the religious or political leaders (Opinion Leader) who exert influence on opinion followers. In this book, the contributors examine how religion is considered a propagandistic venture whereby capitalism and monetary gain are the norms, minimizing core religious values, traditional teachings, and methods of worship." (Publisher description)
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"This book explores marketing as a genuine component of religious traditions. It investigates the theme across a large historical and geographical area, and in a variety of expressions, ranging from 3rd BCE Maya stucco friezes, early Christian writings, and 9th CE Cambodian inscriptions, right down
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to modern-day propaganda and recruitment strategies adopted by the ISIS jihadi movement, Falun Gong, Muslim Varkaris, spirit mediums in India and Thailand, Thai Buddhist monasteries, and the Vatican. The book is unique in its theme and scope. The chapters were written without a single controlling agenda, but all emphasize the need to view our modern consumer society as only one among many historical conditions that have shaped religious marketing. In fact, it will become clear from reading through the chapters that marketing and propaganda are inherent in religions and their teachings. The broad scope of the book shows religious marketing as embedded in and responding to diverse cultural settings, rather than as an isolated component of utility maximization. It allows us to understand religious marketing as a large window into the mental and cultural landscapes of the studied communities. This will have an eye-opening methodological impact on an area of studies that often limits itself to a narrow view of interactions between two opposing fields: spirituality and the market." (Publisher description)
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"This book documents the journalistic career of Mohandas K. Gandhi. Known as the Mahatma and the Father of India, Gandhi was also a journalist. However, he was a not a journalist in the same vein as those working for the New York Times or the BBC. Rather, Gandhi was what is called an advocacy journa
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list; that is, his journalism served various political, social, and cultural causes—most importantly, in the long run, the Indian independence movement. Among the other key causes were equality, human rights, Muslim-Hindu relations, vegetarianism, chastity, poverty, and hygiene. The chapters in this book were written by authors who attended a conference on Gandhi and media at the University of St. Andrews on the 150th anniversary of Gandhi’s birthday, in October 2019. It relies on careful analysis of his newspapers, produced in both South Africa and India, including Indian Opinion, Young India, the Gujarati newspaper Navajivan, and three versions of Harijan, which were in English, Gujarati, and Hindi. The authors also place Gandhi’s version of journalism in a historical context of small, family-operated weekly newspapers that were commonplace in the nineteenth century. Finally, the book looks at other media tools Gandhi used to transmit his messages to the public, including his recorded voice for gramophone." (Publisher description)
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"Global Sceptical Publics is the first major study of the significance of different media for the (re)production of non-religious publics and publicity. While much work has documented how religious subjectivities are shaped by media, until now the crucial role of diverse media for producing and part
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icipating in religion-sceptical publics and debates has remained under-researched. With some chapters focusing on locations hitherto barely considered by scholarship on non-religion, the book places in comparative perspective how atheists, secularists and humanists engage with media – as means of communication and forming non-religious publics, but also on occasion as something to be resisted. Its conceptually rich interdisciplinary chapters thereby contribute important new insights to the growing field of non-religion studies and to scholarship on media and materiality more generally." (uclpress.co.uk)
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"The contemporary emphasis on written or academic theology obscures the long history in which people sought to understand and express their faith by way of various outlets and formats. Because historical Christianity has embraced every communication medium, the media ecology approach to communicatio
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n study offers a powerful tool to examine that history and the affordances of the media for theological expression. Just so, the history of theology offers a variety of test cases to illustrate media ecology at work. In A Media Ecology of Theology Paul Soukup invites us to explore the interaction between communication media, broadly defined, and the Christian theological heritage. Soukup follows a media ecology methodology, moving from a description of a communication medium to an examination of its affordances to a discussion of how those affordances shape the faith-seeking-understanding practiced in each. He shows that, in some cases, different media support different theological conclusions, and different theological stances shape media. The case studies range from the first to the twenty-first centuries, with a limitation imposed by selection, language, and culture." (Publisher description)
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"Como indica o título do livro há em seus 21 textos diversos cenários que se apresentam em torno daquilo que conceitualmente é definido como “desinformação”, ou seja, reflexões sobre o nosso tempo concomitante de vida em que se dá crédito a teorias absurdas, se reescreve o passado a par
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tir da lógica das falsificações históricas e se constrói perigosas verdades alternativas. Como enfatizou Roger Chartier (2022), num recente artigo sobre a questão da verdade, há que se remarcar também as ameaças que o estatuto de desinformação confere à própria interpretação do passado: “nossa relação com o passado está ameaçada pela forte tentação de histórias imaginadas e pelas tentativas políticas de reescrita do passado” (página 9). Exemplar neste sentido, no Brasil, tem sido a volta da idolatria ao período ditatorial levada a cabo por representantes políticos da extrema-direita, capitaneada pelo Presidente Jair Bolsonaro, que incontáveis vezes tem feito apologia à ditadura civil-militar instaurada em 1964 e homenagens a torturadores do período, nas inúmeras ocasiões a que se refere, por exemplo, ao coronel Carlos Alberto Brilhante Ustra, que foi chefe do DOICodi. Refletir sobre desinformação e as teias comunicacionais nos tempos contemporâneos torna-se, portanto, urgente." (Prefácio, página 11)
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"The intersection of media with theology is reciprocating: media boosts theology in its functions to inform, connect and educate; theology humbles the globalizing media with a reminder – media is in mediation but not in domination. Media and theology thus intersect at mediating (negotiating, inter
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ceding, resisting, protesting) and they should avoid the temptation to colonize. The essays are presented in two overlapping clusters: Mediascapes (intersection of media and a selection of land- and sea-scapes) and Mediations (implications of mediating theology for interrogating hegemonies). The topics addressed include social media and #tag cultures, the fourth industrial revolution and artificial intelligence, homiletics, social resistance, Palestine, Latin America, climate change, and Covid-19." (Publisher description)
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"While the first chapter looks at the existing constitutional and legal provisions for the exercise of freedom of religion and religious plurality, the other four chapters reflect upon some of the key sites of religious interface and syncretism that promote inter-religious understanding and pluralit
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y, analysis of the post-war context that has seen a marked increase in religiously motivated violence as well as existing opportunities and challenges for practice of religious freedom, examples of national and local level efforts and activities promoting religious plurality, and social media as a platform to engender religious plurality. We hope that the trained journalists will use this booklet as a guide in their new pursuits of improving the focus and coverage of religious freedom and religious plurality." (Introduction)
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"Cette oeuvre révèle le pouvoir géant des identités politiques et religieuses libanaises sur les expressions artistiques et médiatiques, tout en racontant l’histoire de ce pays et en analysant divers événements politiques, religieux, artistiques et/ou médiatiques qui ont eu lieu entre 1989
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, année de la fin de la guerre civile, et 2005, année de l’assassinat de Hariri et des faits tumultueux en résultant." (Dos de couverture)
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"Religion, Media, and Marginality in Modern Africa is one of the first volumes to put new media and old media into significant conversation with one another, and also offers a rare comparison between Christianity and Islam in Africa. The contributors find many previously unacknowledged correspondenc
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es among different media and between the two faiths. In the process they challenge the technological determinism-the notion that certain types of media generate particular forms of religious expression-that haunts many studies. In evaluating how media usage and religious commitment intersect in the social, cultural, and political landscapes of modern Africa, this collection will contribute to the development of new paradigms for media and religious studies." (Publisher description)
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"This paper proposes that Asian religions can address the challenges of the post-truth mindset by resorting to powerful images within their traditions to communicate within and across traditions in order to promote religious unity and harmony. It asserts that the images employed by Jesus to refer to
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himself, namely, the Way, the Truth, and the Life are images that hold not only rich spiritual significance for Christians but can also resonate deeply with the Asian religious and spiritual outlook. These images may be explored by religious traditions in their own particular contexts and communicated to adherents (intrareligious communication). These images can also serve as the foundation upon which Asian religions can enter into dialogue with one another to build mutual understanding and collaboration (interreligious communication). The thesis is when Asian religions are able to employ shared images to communicate within and across religious traditions, they are able to reaffirm the important role of religion/spirituality in the present social milieu, at the same time resist the negative impact brought about by trends of thought that seek to degrade and relativize religious and spiritual truths." (Abstract)
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"As Scandinavian societies experience increased ethno-religious diversity, their Christian-Lutheran heritage and strong traditions of welfare and solidarity are being challenged and contested. This book explores conflicts related to religion as they play out in public broadcasting, social media, loc
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al civic settings, and schools. It examines how the mediatization of these controversies influences people’s engagement with contested issues about religion, and redraws the boundaries between inclusion and exclusion." (Publisher description)
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"The model of journalism we practice in Asia is an adversarial one driven by conflict reporting, a model we have borrowed from the West. This book is an outcome of a project implemented by the Faculty of Communication Arts of Chulalongkorn University and funded by the International Program for the D
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evelopment of Communications (IPDC) of UNESCO. The project incorporates Asian philosophical ideas and communication theories emanating from Buddhist, Hindu, and Confucius teachings for developing a curriculum to train Asian journalists. It is designed to frame a new paradigm of reporting tha could form a new approach to development communication. It covers areas such as realizing social harmony, protecting nature and environment, respecting cultural diversity, and encouraging sufficiency economic models. This book focuses on using such a path of communication to promote sustainable development." (Preface)
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