"Nationen basieren auf Ein- und Ausschlussmechanismen, die in öffentlichen Mediendiskursen ausgehandelt werden. Im heutigen Europa sind Referenzen zu Religion und spezifisch zum Islam bei der Verhandlung nationaler Zugehörigkeit zentral. Bisherige Analysen öffentlicher Debatten zum Islam in Europ
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a haben gezeigt, dass Fragen der Geschlechtergleichstellung im Vordergrund stehen und muslimische Frauen häufig Bilder kollektiver Differenz markieren. Mirjam Aeschbach legt anhand einer detaillierten Analyse aktiver Medienbeiträge muslimischer Diskursakteurinnen von 2016 bis 2019 dar, wie diese in der Öffentlichkeit Bilder nationaler Zugehörigkeit aufgreifen und sich aneignen - und wie diese Bilder so potentiell in Frage gestellt werden." (Verlagsbeschreibung)
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"This article discusses the emergence of Turkish serial dramas as a site for contestation over the impact of Islamic modernity on Malay women in contemporary Malaysia. Despite its popularity among Malay women, Turkish serial drama has been criticized for misleading and confusing the audience about I
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slamic history, faith, culture and civilization. The controversy over this television genre raises the question of how Malay women, constrained within their position of being female subjects of the state, manage to circumvent the authorities and watch this Turkish serial drama. They are not supposed to challenge social norms, moral propriety, cultural identity and the state vision of modernity. Therefore, this article argues that although Malay women exhibit excitement towards this television genre, they consistently use Islamic knowledge to develop watching skills and become more sceptical as well as competent in interpreting popular Islamic texts. The findings also show that Islam in the Malay world is culturally diverse, progressive and flexible." (Abstract)
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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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"Providing detailed case studies, this book explores the vibrant digital expressions of diverse groups of Muslim cybernauts: religious clerics and Sufi mystics, feminists and fashionistas, artists and activists, Hajj pilgrims and celebrities. Together, these stories span a vast cultural and geograph
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ic landscape, including Indonesia, Iran, the Middle East, and the United States. These case studies are contextualized within the backdrop of broader social trends, including racism and Islamophobia, gender dynamics, celebrity culture, identity politics, and the shifting dynamics of contemporary religious piety and practice. Authors examine a wide-range of digital multimedia technologies as primary ''texts." These include websites, podcasts, Twitter, Facebook, Instagram, YouTube channels, online magazines and discussion forums, and religious apps." (Publisher description)
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"The handbook is divided into five parts, each taking global developments in the field into account: Theoretical Reflections, Power and Authority Conflict, Radicalization and Populism, Dialogue and Peacebuilding, Trends. Within these sections, central issues, debates and developments are examined, i
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ncluding: religious and secular press; ethics; globalization; gender; datafication; differentiation; journalistic religious literacy; race, and religious extremism." (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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"The study calls for the formal recognition of faith-based media in Senegal and Niger. It also suggests to the different stakeholders such as the Government, regulatory bodies and the civil society, women's rights organizations, to take a series of measures and actions to strengthen the regulation o
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f religious discourse, for more social harmony but especially for a more gendered media environment." (Publisher description)
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"En général, l’étude plaide la reconnaissance formelle des médias confessionnels au Sénégal et au Niger. Elle suggère également aux différents acteurs que sont l’Etat et les organes de régulation et à la société civile notamment aux organisations de défense des droits des femmes, l
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’adoption de certaines mesures et actions pour renforcer la régulation du discours religieux, pour plus de cohésion sociale mais surtout pour un environnement médiatique plus genré." (http://panosmedia.org)
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"Preaching has been central to Muslim communities throughout the centuries. The liturgical Friday sermon is a prime example, although other genres that are less commonly known also serve important functions. This book addresses the ways in which Muslims relate various forms of religious oratory to a
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uthoritative tradition in 21st-century Islamic practice, while striving to adapt to local contexts and the changing circumstances of politics, media and society. This is the first book of its kind to look at homiletics beyond a specific country focus. Taking into consideration the historical developments of Muslim preaching, it offers a collection of thoroughly contextualised case studies of oratory in Turkey, Egypt, Saudi Arabia, Bosnia, Sweden and the USA. The analyses presented here show shared emphasis on struggles for legitimacy, efforts to speak authoritatively, as well as discursive opportunities and constraints." (Publisher description)
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"The television broadcasting culture of Pakistan was changed dramatically in 2002. The President, General Pervez Musharraf, introduced a policy of liberalisation that enabled controversial issues such as honour killings, adultery, stoning to death, domestic violence, marriage after divorce and homos
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exuality to be increasingly depicted on screen. Women and TV Culture in Pakistan is the first in-depth analysis of this change in television content. Munira Cheema focuses on how 'gender issues' are dealt with on TV and examines the impact this has on female viewers. In Pakistan, television is often the only way in which women can access the public sphere (except through male guardians) and this book evaluates how TV content allows them to navigate their intersecting identities as Muslims, women and Pakistanis. At a time when religious conservatism is on the rise in the country, this book investigates why producers choose to focus on gender-based issues and the extent to which religion dictates social behaviour and broadcasting choices. Based on interviews with women viewers in Karachi as well as industry professionals including writers, directors and ratings experts, the research is a much-needed and original contribution to global television studies and gender studies." (Publisher description)
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"As journalists from across Sub-Saharan Africa, we adhere to our profession’s principles of honesty, fairness, accuracy, transparency, sensitivity and thoroughness. When reporting and editing on sexual and gender minorities & religion, we resolve to: 1. independently develop our knowledge of diffe
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rent belief systems and SOGIE (Sexual Orientation, Gender Identity and Expression) issues; 2. avoid mentioning faith affiliation or SOGIE status when such information is not directly relevant to a story; 3. carefully consider word choice and framing around sexual and gender minorities and followers of different faiths. Use sources’ preferred terminology when appropriate; 4. allow marginalized people to speak for themselves and in their own voices; 5. strive to include moderate voices in our reporting, not just the extremes; 6. seek out knowledgeable sources capable of providing accurate information and analysis; 7. always consider the motivations and potential biases of our sources; 8. be especially diligent in verifying all details when covering sensitive news and ask for clarification when needed; 9. avoid including dangerous hate speech in our stories; 10. avoid sensationalizing or capitalizing on marginalized identities; 11. avoid using imagery that depicts religious or sexual and gender minorities in stereotypical or dehumanizing ways; 12. take all measures possible to provide anonymity when necessary to protect the safety and security of individuals and communities; 13. practice the qualities of responsible, ethical journalism by minimizing harm and avoiding hearsay and rumor; 14. encourage diversity in our newsrooms; 15. ensure that our personal beliefs and biases do not influence the objectivity of our reporting or limit the topics we cover. If our beliefs somehow make covering a story impossible, we should pass it onto a colleague." (Reporting resolution, page 6)
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"With a focus on young Egyptian women, this article explores the different ways it becomes possible to reconcile a Muslim identity with a cosmopolitan openness towards the world. Informed primarily by transnational television, these women articulate a divine cosmopolitan imagination through which th
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ey form multiple allegiances to God, the nation and global culture simultaneously. Thus, a close analysis of their regular consumption of transnational television helps challenge linear and somewhat naturalized preconceptions of how Muslims articulate perceptions of self and others. In the articulation of both their cosmopolitan imagination and religious identities, young Egyptian women have become skilled negotiators, moving within and between mediated and non-mediated discourses. They move physically within a grounded place that sets the moral boundaries for bodily existence, yet shift subjectively between disembedded spaces of mediated representation, often providing new contexts for meaning and inclusivity. The result, for young Egyptian women, is a divine cosmopolitan imagination." (Abstract)
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"This thesis is a theoretically framed and historically informed sociological analysis of how digital technology usage shapes religious identity in Pakistan. The development literature is dominated by assumptions of technologically driven progress towards secularisation and studies of technology pro
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jects, yet there are few empirical studies of everyday ICT day use, and religion remains significant in Pakistan. To explain this, I draw on theoretical literature, the Pakistan religious identity literature and twelve months of fieldwork (2014-2015) to present an analysis of how Facebook shapes the enactment of religious identity by young people in three cities in the Punjab, Pakistan [...] My empirical findings show that the new technologies of social media, mobile phones and mobile internet interact with public discourse and everyday practice to shape religious identity. First, I show this by describing how Facebook’s construction as a blasphemous technology strengthens existing discourses of religious nationalism. Second, I show how Facebook’s technological discourses of singular authenticity shape the enactment of religious identity with implications for religious minorities. My final analysis theorises how the use of Facebook shapes religious identity through the emergence of what I call ‘digital secularisation’." (Abstract)
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"Much has been made of the role of various media in the shaping of conflicts and political agendas in today's Arab world. This volume examines this topic with interdisciplinary contributions that range across media studies, anthroplogy, religious studies, and political science and explore both new a
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nd older media forms." (Publisher description)
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"How religion, gender, and urban sociality are expressed in and mediated via television drama in Kinshasa is the focus of this ethnographic study. Influenced by Nigerian films and intimately related to the emergence of a charismatic Christian scene, these teleserials integrate melodrama, conversion
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narratives, Christian songs, sermons, testimonies, and deliverance rituals to produce commentaries on what it means to be an inhabitant of Kinshasa." (Publisher description)
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"This paper analyzes the dissemination of ‘Hijaber’ style through different forms of cyber media (blogs and social network sites) in order to determine how young, computer savvy Muslim Indonesians explore their gender and religious identities while working in the ‘creative economy’ through c
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yberspace. This article shows the plurality and flexibility of the Hijaber trend—compared to more conventional forms—and explores its significance for urban Indonesian youth." (Abstract)
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"This article examines the depiction of women and gender within Coptic Orthodox video films or “hagiopics” produced between 1987 and 2010. As part of a recent religious renewal, hagiopics have expanded, altered, and reinvented traditional stories of saints and pious figures and have also generat
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ed, within this traditionally patriarchal setting, a wider space for the articulation of female voices. While their inclusion can be seen as potentially empowering for women, this paper suggests that during Pope Shenouda III's reign (1971–2012), the films became a powerful vehicle for broadcasting the church's conservative teachings on female power and authority, marriage and marital dissolution, spousal abuse, and femininity. By highlighting an array of exemplary female characters, hagiopics capture women's role as custodians of a distinctive Coptic ethos and of family and communal cohesiveness. The films’ emphasis on women's physical modesty, submissiveness, and obedience to male figureheads also hints at the modern church's anxieties about women's increasing autonomy in choosing marriage partners and their growing demands for more equal treatment within the church." (Abstract)
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