scholarly journals ‘Forced’ Online Religion: Religious Minority and Majority Communities’ Media Usage during the COVID-19 Lockdown

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 496
Author(s):  
Lene Kühle ◽  
Tina Langholm Larsen
Keyword(s):  
Religious Communities ◽  
Minority Communities ◽  
Religious Minority ◽  
Global Context ◽  
Media Usage ◽  
Social Shaping ◽  
The Media ◽  
Muslim Communities ◽  
State Relations ◽  
Religious Landscape

On 11 March 2020, the Danish Prime Minister announced a forthcoming lockdown of Danish society due to the COVID-19 pandemic and shut down all public institutions, including the national church. Instructions for the lockdown of religious minority communities were issued a week later. The total lockdown of the Danish religious landscape is both historically unprecedented and radical in a global context, and it raises questions about mediatized religion and religion–state relations in a postsecular society. Building on quantitative and qualitative data collected during the lockdown and the gradual opening of society in 2020, this article examines the media usage of the Danish national church and of the 28 recognized Muslim communities. It reevaluates Heidi A. Campbell’s ‘religious-social shaping approach to technology’ by examining how religious communities sought to establish continuity between their offline and online practices to maintain authority and community cohesion. We conclude (1) that the willingness of religious communities to cooperate with authorities was high, (2) that the crisis affected religious communities’ organizational framework and societal position, and (3) that Campbell’s approach needs to pay further attention to the conflict-producing aspects of negotiations on digitalized rituals, the importance of transnationalism, and differences between minority and majority religion.

scholarly journals New Landscapes of Religion in the West

2001 ◽  
Vol 18 (1) ◽  
pp. 115-120
Author(s):  
Fauzia Ahmad
Keyword(s):  
The United States ◽  
Religious Communities ◽  
General Nature ◽  
The West ◽  
Transnational Communities ◽  
The Us ◽  
American Society ◽  
Muslim Communities ◽  
Religious Landscape ◽  
Theoretical Issues

Set within the grand and lush surroundings of Mansfield College, OxfordUniversity, and hosted by the Department of Geography, this conference,held between September 27-29,20o0, attracted some of Europe’s key academicsfrom such varied disciplines as human geography, social anthropology,theology, and sociology. They met to discuss the creation andassertion, by minorities, of religious spaces in the West. About thirty tothirty-five participants discussed both empirical data and theoreticaldebates within the contexts of multiculturalism, identity, and minorityrights. Out of twenty-one papers, eight specifically dwelt on Muslim communitiesand spaces, nine were of a more general nature, focusing either onhistorical or general overviews or theoretical issues, while four concentmtedon Hindu and Sikh movements in the West. Much of the work presentedwas derived from projects conducted as part of the ESRC’s ResearchProgram on Transnational Communities, which is directed by SteveVertovec who is in the Faculty of Anthropology and Geography at theUniversity of Oxford. Vertovec, who is editor of Muslim European Youth(1998), and Ceri Peach were joint editors of Islam in Europe (1997).The conference began with a keynote address from Diana Eck of HarvardUniversity describing The Pluralism Project of which she was director. Theproject had three main aims: first, to document the increasing religiousdiversity and changing religious landscape and demography of Americancities; second, to study how religious communities are changing; and third,to assess how American society is adapting to a multireligious reality. Shedescribed how the conversion of old buildings to the development of purpose-built centers such as mosques, temples, and gurdwaras marked anarchitectural reality that served to acknowledge the United States as a pluralistsociety. Muslim communities in the US, she noted, numberedbetween five to seven million-almost as numerous as the Jewish population,and more than some Christian sects. She stressed the dynamism ofcommunity adaptations and the existence of some ‘ethnic enclaving.’ The ...

scholarly journals СКРИВЕНИ ИДЕНТИТЕТИ РУМУНСКИХ НЕОПРОТЕСТАНТСКИХ ЗАЈЕДНИЦА У ВОЈВОДИНИ

2021 ◽  
Vol 26 (1) ◽  
pp. 15-29
Author(s):  
Александра Ђурић Миловановић
Keyword(s):  
Religious Identity ◽  
Religious Communities ◽  
Complex Relationship ◽  
Religious Groups ◽  
Minority Communities ◽  
Religious Minority ◽  
Ethnographic Fieldwork ◽  
Identity Based

In Serbia, minority religious communities are usually seen from one type of minority identity – ethnic one. Thus, the lack of research still exists when it comes to the religious identity of minority communities and the complex relationship between ethnic and religious identity. Based on several years of ethnographic fieldwork among neo-Protestant Romanians in Vojvodina, in this paper I am analyzing ethnic and religious identity of minority communities as double minorities. Starting from the hypothesis that boundaries of ethnic and religious identity are not predefined and static, I analyze narratives collected in four neo-Protestant communities. The case study of Romanian neo-Protestants in this paper indicates what is the role of conversion in ethnic and religious minority communities, but also how religious identity becomes more important in supra-national religious groups.

scholarly journals Editorial

2006 ◽  
Vol 23 (3) ◽  
pp. i-iv
Author(s):  
Jay Willoughby
Keyword(s):  
Economic Reform ◽  
Islamic Fundamentalism ◽  
Minority Communities ◽  
The West ◽  
Southern Thailand ◽  
Similar Term ◽  
The Media ◽  
Muslim Communities ◽  
Good And Evil ◽  
Modern Era

In this issue, we move away from our customary focus on the MuslimMiddle East and Muslims in the West and turn toward Southeast Asia andChina. Here, we find Muslim communities that seem not to be so entrancedby what we in the West consider to be the most pressing issues: the Muslimworld vs. the West and/or modernity, the Abrahamic faiths trialogue, politicaland economic reform, the suitability of western-style democracy inMuslim countries, and the rise of Islamic “fundamentalism,” “terrorism,”“extremism,” or whatever similar term the media throws at us.Excluding Indonesia and Malaysia, the overriding concerns of theseMuslims appear to be different, for they are often viewed as unwanted orignored minority communities. For example, Muslims living in Xinjiang,southern Thailand, and the southern Philippines are confronted daily by hostileor indifferent regimes that want their natural resources and land. Thus,their main concerns are actual (as opposed to theoretical) justice, beingallowed to remain “different” instead of being forced to assimilate, and passingon their religious and cultural identities in a hostile environment.In interfaith terms, their intellectuals are involved in other discourses:Islam and Buddhism, Confucianism, communism, folk religion, cultural chauvinism,and others. To cite an example, one of my Cham Muslim friends fromVietnam translated the Qur’an into Vietnamese several years ago. Accordingto him, the hardest part was translating such monotheistic concepts as God,sin, final judgment, good, and evil into a non-monotheistic language that hasno words for such concepts. One of our articles (Peterson) deals with howChinese Muslim scholars of the pre-modern era tried to solve this problem.Several of our articles deal with China, whose rite of passage intomodernity might have killed a lesser nation. Within the space of 100 years,it was ruled by a highly traditional empire engulfed in its own hubris, anationalist republican regime beset by a virulent communist insurgency andJapanese invasion, and an extremely radical revolutionary communistregime. And now it is an economic dynamo, due to its “capitalism with Chinesecharacteristics.” But what do we know of its Muslims, other than thatthe Turkic Muslims of Xinjiang continue to be restive and that the Bushadministration has accepted Beijing’s claim that several of Xinjiang’s secessionistgroups have links with the Taliban and al-Qaeda? ...

scholarly journals Muslimer och postmuslimer i Svenska kyrkan

2022 ◽  
Vol 97 (4) ◽  
Author(s):  
David Thurfjell ◽  
Erika Willander
Keyword(s):  
Religious Communities ◽  
Religious Activities ◽  
Church Of Sweden ◽  
Life After Death ◽  
Christian Churches ◽  
The One ◽  
Muslim Communities ◽  
Old Men ◽  
Religious Landscape ◽  
The Church

The demographical changes during the last decades have created a sit­uation where Sweden has become one of the most secular and one of the most multireligious countries at the same time. This situation stands in stark contrast to the country's modern history in which its population have been largely homogeneous, and its religious landscape almost completely dominated by state-church Lutheranism. The growth of Sweden's Muslim population is what has caused most debate. According to calculations made by the Pew Research Center, one fifth of the country's total population is likely to be Muslim by 2050. This change also has consequences for the former state church, which now finds that also Muslims take part in its activities. In this article we present and analyze a novel survey-investigation on Muslims who self-identify as members of the Church of Sweden. In our analysis we differentiate between Muslims and what we call post-Muslims. While the former of these categories refers to those who self-identify as Muslims, the latter refers to people who do not refer to themselves as Muslims but who come from a Muslim family. These categories are mirrored by the Christians and post-Christians, who are selected by equivalent criteria. We conclude that most Muslims and post-Muslims have no affiliation to organized religious communities in Sweden and that among those who do, Christian churches are as important as the Muslim congregations. Among the churches, the Church of Sweden is the one in which most Muslims and post-Muslims are members. The Muslim and post-Muslim members of this church, we find, differ from each other. The Muslims are mostly Swedish-born 50–65-year-old women. They do not take part in any religious activities, and they celebrate Christian, but not Muslim, holidays. In terms of beliefs, they believe in a life after death, but mostly not in God or hell. The post-Muslims are mostly 30–49-year-old men who have come relatively recently to Sweden from the Middle East. They take part in congregational activities and celebrate both Muslim and Christian holidays. They also largely believe in God, a life after death, and hell. In terms of representation, they feel represented, primarily, by Muslim communities.

Representasi Moralitas Dalam Iklan Teh Botol Sosro Versi “Semeja Bersaudara”

2020 ◽  
Vol 26 (1) ◽  
pp. 48-59
Author(s):  
Aji Sulistyo
Keyword(s):  
Social Life ◽  
Human Action ◽  
Moral Values ◽  
Religious Communities ◽  
The Public ◽  
Television Advertisement ◽  
Stuart Hall ◽  
The Media ◽  
Promotional Messages ◽  
Social Messages

Television advertisement is an effective medium that aims to market a product or service, because it combines audio and visuals. therefore television advertisement can effectively influence the audience to buy the product or service. Advertisement nowadays does not only convey promotional messages, but can also be a medium for delivering social messages. That is one form of the function of the media, which is to educate the public. The research entitled Representation of Morality in the Teh Botol Sosro Advertisement "Semeja Bersaudara" version analyzed the morality value in a television advertisement from ready-to-drink tea producers, Teh Botol Sosro entitled "Semeja Bersaudara" which began airing in early 2019. In this study researchers used Charles Sanders Peirce's Semiotics theory with triangular meaning analysis tools in the form of Signs, Objects and Interpretations. In addition, researchers also use representation theory from Stuart Hall in interpreting messages in advertisements. The results of this study found that the "Semeja Bersaudara" version of Teh Botol Sosro advertisement represented a message in the form of morality. There are nine values of morality that can be taken in this advertisement including, friendly attitude, sharing, empathy, help, not prejudice, no discrimination, harmony, tolerance between religious communities and cross-cultural tolerance. The message conveyed in this advertisement is how the general public can understand how every human action in social life has moral values, so that the public can understand and apply moral values in order to live a better life.

scholarly journals “Doping Shadow Still Hard to Escape“: Facing up to Reflections in German Print Media on Doping Scandal

2018 ◽  
Vol 50 ◽  
pp. 01127
Author(s):  
Aleksandr Pastukhov
Keyword(s):  
Print Media ◽  
Fake News ◽  
Chronological Order ◽  
Global Context ◽  
The Media ◽  
Media Performance ◽  
Media Event ◽  
Performance Strategies

The paper reflects important features and developments of doping affair with Russian sportsmen as a media scandal. This communicative event is introduced through the current examples taken from the German national and regional press. The mechanisms of the formation and topicalization of the event are revealed in the paper. The global context of the scandal is covered and exampled by co-referential areas “Sport” and “Olympics”. Their presentation and interpretation occur under conditions of so-called “fake news” and “media performance” strategies. The examples presented in chronological order reflect the communicative dynamics of the media event ‘doping scandal’. The remarkable features of the distinguishing journalistic style and informative media genres are covered in the paper.

scholarly journals ‘By Name United, by Sex Divided: A Brief Analysis of the Current Crisis Facing the Anglican Communion’

2004 ◽  
Vol 9 (1) ◽  
pp. 29-33 ◽  
Author(s):  
Andrew K. T. Yip ◽  
Michael Keenan
Keyword(s):  
Sexual Difference ◽  
Social Issues ◽  
Religious Discourse ◽  
Current Crisis ◽  
Global Context ◽  
Personal Liberty ◽  
Lesbian And Gay ◽  
The Social ◽  
Cultural Reality ◽  
Religious Landscape

The current controversies in relation to homosexuality - which emanated from the western quarters but quickly engulfed the entire Anglican Communion - highlight two significant issues. In our view, the first issue, regarding the ‘religious citizenship’ of lesbian and gay Christians, is generally a western concern. The second issue pertaining to the prospect of the disintegration of the Anglican Communion, however, needs to be examined within a global context. On the first issue, we argue that, since the contemporary western religious landscape (and society in general) prioritizes the authority of the self rather than that of religious institution/tradition, the traditional religious discourse that marginalizes lesbian and gay Christians is undermined by an increasingly sophisticated reverse discourse. This reverse discourse, equipped with lesbian and gay affirming theology and documentation of lived experiences, also converges with contemporary cultural (secular) discourse of human rights and personal liberty, which values social diversity, including sexual difference. We believe that the social and political currency of the reverse discourse will proliferate, thus eclipsing the traditional discourse that appears increasingly out of step with contemporary western socio-cultural reality. On the second issue, we welcome the heightened significance and relevance of (local) culture and Christianity in the debate. We argue that the decentralization (i.e. de-westernization) of the Anglican Communion should be welcomed, for there are various versions of Christianity, the conception and practice of which are closely informed by local cultures. Thus, to force the production of a unified Anglican response to moral or social issues that are differently defined across cultures may prove counter-productive.

scholarly journals Arbitrary Detention: A Challenge Faced by Muslim Minority in India

2019 ◽  
Vol 7 (2) ◽  
pp. 51-55
Author(s):  
Aijaz A. Turrey
Keyword(s):  
Human Rights ◽  
Total Population ◽  
Government Agency ◽  
Economic Conditions ◽  
Indian Government ◽  
Minority Communities ◽  
Religious Minority ◽  
Muslim Minority ◽  
The Government ◽  
Indian Penal Code

Muslims form the largest religious minority in India. Census of India 2011 registered about 14.4 per cent of India’s total population as Muslims. Being minority Muslims are one of the weaker sections of society and the most oppressed ones. Majority of the Muslims especially youth are going through distress and trauma of terrorism tags. Muslims are the prime targets of anti-national activities and often jailed and killed in fake encounters. They are the most suffered section of the society and a little is being done for their upliftment. An attempt has been made to analyze the condition of the Muslim minority in India in the present democratic scenario. The study mainly focused on the consequences of false charges and fake encounters on the socio-economic conditions of Muslims and their families in India. The study is actually an investigation in some thrust areas in which Muslim section of the society is being demoralized deeply in India. The government of India established The Ministry of Minority Affairs on 29th January 2006 to look after the issues of minority communities and suggest development frameworks for their benefit. The 2017 World Report of the Human Rights Watch1 also finds India as the violator of human rights with respect to freedom and treatment of minorities.1An Indian government agency responsible for collecting and analyzing crime data as defined by the Indian Penal Code (IPC).

16. The Media

2009 ◽  
Author(s):  
Katrin Voltmer ◽  
Gary Rawnsley
Keyword(s):  
Social Environment ◽  
Quality Of Reporting ◽  
Communications Technologies ◽  
The Media ◽  
Journalistic Professionalism ◽  
State Relations ◽  
Political Economic ◽  
Flow Of Information

This chapter examines the role of the media in processes of democratization. It considers the media’s political, economic, and social environment both in their domestic and international contexts. It also explains how new communications technologies have made it increasingly difficult for authoritarian regimes to hermetically seal their borders to prevent the flow of information in and out of the country. The most noticeable influence of international communications in the process of democratization is the ‘demonstration effect’. The chapter also discusses media-state relations, how market conditions and commercialization affect the media’s ability to fulfil their democratic role, and issues of journalistic professionalism and the quality of reporting. It argues that democracy and the media need each other.

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