@article {2813,
	title = {The Politics of Affect: the Glue of Religious and Identity Conflicts in Social Media},
	journal = {Journal of Religion, Media and Digital Culture},
	year = {2019},
	abstract = {Affect theory often overlooks decades of anthropological, feminist, queer, and postcolonial scholarship on emotion. I build on this extensive scholarship of emotion and use my online ethnography of a Facebook group that promotes the public visibility of Christianity as a springboard to build a conceptual framework of the politics of affect. I address three theoretical gaps: 1) the lack of distinction between different emotions, 2) how affect is often performed for someone, and 3) the varying intensities of emotion. I delve into the intricate ways in which emotions fuel identities, worldviews, and their contestations, and how fake news may come to be perceived as affectively factual. This article deepens our understanding of the role of affect in polemic and mediatized conflicts. The role of emotion in religious conflicts and identity politics is not simply analytically useful, but is, at times, the very fabric of which political ideas are made.},
	url = {https://brill.com/view/journals/rmdc/8/1/article-p11_11.xml?language=en},
	author = {Abdel-Fadil, Mona}
}
@article {2800,
	title = {Introduction: Media and Religious Controversy},
	journal = {Journal of Religion, Media and Digital Culture},
	year = {2019},
	abstract = {The phrase {\textquotedblleft}religious controversies{\textquotedblright} is blunt and evocative, and immediately brings up associations to angry mobs, flag burning and, at times, inexplicable rage at seemingly mundane matters. The capacity of religion, whether in its doctrinal, social or institutional form, to generate, propagate and exacerbate controversy appears endless. While this capacity may not be unique to religion, nor recent in origin, the last couple of decades have seen what would appear to be unprecedented levels of religious controversies around the world. This introduction provides a brief backdrop to the overarching theme of mediatized religious controversies, and identifies some cross-cutting issues that have arisen across the different contributions. We identify some general patterns among the controversies dealt with in this special issue, and ask how these patterns may inspire new research efforts.},
	url = {https://brill.com/view/journals/rmdc/8/1/article-p1_1.xml?language=en},
	author = {Abdel-Fadil, Mona and {\r A}rsheim, Helge}
}
@article {2790,
	title = {Counselling Muslim Selves on Islamic Websites: Walking a Tightrope Between Secular and Religious Counselling Ideals?},
	journal = {Journal of Religion, Media and Digital Culture},
	year = {2015},
	abstract = {This article focuses on the interactive counselling service Problems and Answers (PS), an Arabic language and Islamic online counselling service, which draws on global therapeutic counselling trends. For over a decade, PS was run and hosted by www.IslamOnline.net (IOL). Based on ethnographic fieldwork, this article aims to provide a layered, contextualized understanding of online Islamic counselling, through addressing the {\textquoteleft}invisible{\textquoteright}, {\textquoteleft}behind the screens{\textquoteright} aspects of PS counselling and the meaning making activities that inform the online output. In particular, I examine: 1. The multiple ways in which {\textquoteleft}religion{\textquoteright} shapes the PS counsellors{\textquoteright} counselling output, and 2. The extent to which secular and religious counselling ideals clash, in PS counselling. Drawing on a mixed methods approach, I demonstrate instances in which offline data nuance and generate new understandings of online data. The findings demonstrate the multivocality and variations in the PS counsellors{\textquoteright} perspectives on both religion and counselling psychology, and shed light on possible tensions between professed ideals and actual online practices.},
	doi = {10.1163/21659214-90000099},
	url = {https://www.researchgate.net/publication/322380732_Counselling_Muslim_Selves_on_Islamic_Websites_Walking_a_Tightrope_Between_Secular_and_Religious_Counselling_Ideals},
	author = {Abdel-Fadil, Mona}
}
@article {2130,
	title = {Identity Politics in a Mediatized Religious Environment on Facebook: Yes to Wearing the Cross Whenever and Wherever I Choose},
	journal = {Journal of Religion in Europe},
	volume = {10},
	year = {2017},
	pages = {457 {\textendash} 486},
	abstract = {The Norwegian Facebook page Yes to Wearing the Cross Whenever and Wherever I Choose was initially created to protest the prohibition of the cross for NRK news anchors. Yet, many of the discussions and audience interactions transpired into heated religio-political debates with strong elements of anti-Muslim, xenophobic, anti-secular, and anti-atheist sentiments. This study aims to contribute to a more nuanced understanding of the interplay between media and religion by providing new insights on the variety of ways in which media audiences may {\textquoteleft}add a series of dynamics to conflicts, namely, amplification, framing and performative agency, and co-structuring{\textquoteright} and {\textquoteleft}perform conflict{\textquoteright}, as formulated by Hjarvard et al. It is argued that mediatized conflicts with inherent trigger themes, which tug at core religio-political identity issues, also tend to evoke emotional responses, which, in turn, inspire social media users to perform the conflict in ways that multiply the conflict(s).},
	keywords = {Facebook, mediatized, Politics, religious},
	url = {http://booksandjournals.brillonline.com/content/journals/10.1163/18748929-01004001},
	author = {Abdel-Fadil, M}
}
@inbook {2111,
	title = {Film, television, and new media studies},
	booktitle = {The Routledge Handbook of Contemporary Jewish Cultures},
	year = {2014},
	publisher = {Routledge},
	organization = {Routledge},
	edition = {1},
	chapter = {8},
	address = {London},
	abstract = {Screen sources, such as film, television, and new media, are valuable resources for studying both the Jewish past and the present. This is, in part, because of their reliance on visual stereotypes to communicate information quickly and easily. Stereotypes are regularly repeated, simplistic, easily understood, and (often) inaccurate categorizations of a social group (Abrams et al. 2010: 365). Stereotypes in general, and Jewish ones in particular, fulfill many functions and much has been written about this especially in terms of how they perform cultural work in demonizing minority groups from the outside, and perpetuating group solidarity and continuity from the inside. Since stereotypes do not stay static and because screen media tend to rely on them, they

allow us to map and track wider changes in the society from which those texts originate. They {\textquotedblleft}change because the cultural patterns on which they are based are becoming anachronistic{\textquotedblright} (Antler 1998: 256). Likewise, screen stereotypes of Jews, existing almost as long as the media themselves, have evolved, and a diachronic study of screen media allows us to map the metamorphosis of the Jew/ess and what this tells us about the societies in which they live at any given point in time. For these reasons, then, the study of Jewish film, television, and new media is a highly pro-

ductive field with its own specific histories, identities, agents, productions, production contexts, industries, and festivals.},
	keywords = {film, New Media, Television},
	issn = {978-0415473781},
	url = {https://www.taylorfrancis.com/books/e/9781135048556},
	author = {Abrams, N}
}
@inbook {1301,
	title = {Grassroots Religion: Facebook and Offline Post-Denominational Judaism },
	booktitle = {Social Media Religion and Spirituality},
	year = {2013},
	publisher = { De Gruyter},
	organization = { De Gruyter},
	chapter = {8},
	address = {Berlin},
	keywords = {Facebook, Jews, Judaism, Online, self-generated, social media, social network, Youth},
	url = {http://sro.sussex.ac.uk/46335/1/SMRC_Umbruch_24_7_13.pdf$\#$page=147},
	author = {Nathan Abrams and Sally Baker and B. J. Brown}
}
@conference {1015,
	title = {Cards, Links, and Research: Teaching Technological Learners},
	booktitle = {Theology and Pedagogy in Cyberspace II},
	year = {2004},
	month = {04/2004},
	address = {Garrett Evangelical Theological Seminary, Evanston IL},
	url = {http://akma.disseminary.org/2004/04/went-well/},
	author = {Adam, A. K. M.}
}
@article {1014,
	title = {Practicing the Disseminary: Technology Lessons from Napster},
	journal = {Teaching Theology and Religion},
	volume = {5},
	year = {2002},
	chapter = {10},
	abstract = {Whatever will happen in the way of the confluence of pedagogy and technology, it will not so much perpetuate past models in more efficient ways as it will reflect a stronger element of (for example) the unanticipated success of Napster. The author suggests a fivefold interpretation of Napster{\textquoteright}s implications as a guideline of what cybermedia do well, and how theological educators can use cybermedia to enrich their classroom teaching by distinguishing online from in-class education. Cybermedia serve best when they do not duplicate or usurp functions best accomplished in person, and personal interaction thrives when not burdened with information-transmission that might as well take place online.
},
	doi = {10.1111/1467-9647.00113},
	url = {http://onlinelibrary.wiley.com/doi/10.1111/1467-9647.00113/abstract},
	author = {Adam, A. K. M.}
}
@article {1013,
	title = {The Question Concerning Technology and Religion},
	journal = {Journal of Lutheran Ethics},
	volume = {12},
	year = {2012},
	abstract = {The question concerning technology and religion typically confronts us today when skeptics and enthusiasts debate the reality and validity of computers{\textquoteright} mediation of theological experience, when dubious observers denounce the deleterious effects of digital technology on spirituality, or advocates praise the benefits of online piety. ... Are computers making us dumber, more globally aware, less religious, more spiritual?},
	url = {http://www.elca.org/What-We-Believe/Social-Issues/Journal-of-Lutheran-Ethics/Issues/November-2012/The-Question-Concerning-Technology-and-Religion.aspx},
	author = {Adam, A. K. M.}
}
@article {2817,
	title = {$\#$WhatBritishMuslimsReallyThink: Negotiating Religious and National Identity on Twitter},
	journal = {Zeitschrift f{\"u}r junge Religionswissenschaft},
	year = {2017},
	abstract = {In the discursive construction of intra-national sameness, religious identity is often a key criterion for inclusion or exclusion from the imagined national community. In today{\textquoteright}s Europe, the boundaries of individual nations are increasingly secured by applying a logic characteristic of Islamophobia and cultural racism. Therefore, the negotiation of Muslim identity and its intersection with the respective national identity category is of particular interest. In this study, the Twitter hashtag $\#$WhatBritishMuslimsReallyThink was examined in order to analyze how members of the British Muslim digital community both construct and reinforce their collective identity as well as employ discursive strategies to negotiate British national identity and their national belonging in the face of exclusionary political rhetoric. Drawing on a corpus of 480 tweets containing the hashtag $\#$WhatBritishMuslimsReallyThink, a mixed-method content analysis approach was employed to analyze the topics and strategies present in the hashtag discourse. Thereby, the issues addressed and the strategies of belonging employed in the Twitter conversation are embedded in a larger public discourse on British national identity and intra-national boundary making. This research investigates Twitter as a site of national and religious identity construction and sheds light on the contested nature of such identity categories.},
	url = {https://journals.openedition.org/zjr/896},
	author = {Aeschbach, Mirjam}
}
@article {2075,
	title = {Sexual Violence Discourse on Internet: Meme, Hoe and the Case of Eno Fariha},
	journal = {Jurnal Perempuan},
	volume = {21},
	year = {2016},
	pages = {405-413},
	abstract = {Internet memes are presently gaining momentum as the hip media of the internet, yet it also brought the dated notion of sexism and violence against women. The notion is apparent especially after the recent case of violence and murder of Eno Fariha was transformed
into memes. Using several superficial aspect of media coverage on Eno{\textquoteright}s case, such as the utilization of hoe for the murder, the creator of said memes basically implies that any women who violate practices identifiable with certain religion is subject to similar act of violence which befalls Eno. Moreover, taking into account that internet memes are made {\textquoteleft}just for laughs{\textquoteright}, the humor of the meme becomes more prevalent than the violence discourse. Further inspection is needed on how much has the discourse spread, especially with memes{\textquoteright} quick and easy spread through the internet, and on its discursive relation with religion and domestification of women.},
	keywords = {internet, meme, sexual violence},
	url = {http://www.indonesianfeministjournal.org/index.php/IFJ/article/view/147},
	author = {Agam, R. A}
}
@article {2040,
	title = {Communicating Mixed Messages About Religion through Internet Memes},
	journal = {Information, Communication \& Society},
	volume = {20},
	year = {2017},
	pages = {1458-1520},
	abstract = {This article investigates the dominant messages Internet memes communicate about religion. Internet memes about religion are defined as, {\textquoteleft}memes circulated on the Internet whose images and texts focus on a variety of religious themes and/or religious traditions{\textquoteright} (Bellar et al., 2013). By drawing on meme genres identified by Shifman (2012) and analyzing techniques used to frame ideas concerning religion in memes, this study identifies common genres found amongst religious Internet meme and core frames used to present messages and assumptions about religion online. This article further draws attention to the importance of studying religion in digital contexts, as it highlights trends, recognized by scholars toward {\textquoteleft}Lived Religion{\textquoteright} within digital culture (Campbell, 2012). Lived Religion argues that contemporary media and digital culture provide important resources for presenting popular beliefs about religion. This study also suggests that studying Internet memes about religion provides a useful lens for understanding popular conceptions about religion within mainstream culture.},
	keywords = {digital cultures, internet memes, Lived religion, memes, participatory culture},
	url = {https://www.tandfonline.com/doi/abs/10.1080/1369118X.2016.1229004},
	author = {Aguilar, A and Campbell, H and Stanley, M and Taylor, E}
}
@unpublished {70,
	title = {An Orthodox wide network over the Internet for the lesson of religion},
	year = {2004},
	month = {May 2004},
	address = {Volos, Greece},
	abstract = {Adapting the Orthodox view of education, {\textquotedblleft}taste and see{\textquotedblright} (Schmemann 1974) to the Internet is quite difficult, because there is a lack of dimensions, interactivity and emotional life in its hole range. So, for a theologian it is not such a big a surprise, if ICT in Religious Education does not pay itself as it perhaps does according to the advocates of the business world. This is because the Orthodox view of Christian education differs from the learning and teaching theories. In spite of all these sceptical thoughts presented above there is no absolute reason to abandon or avoid the Internet in the R.E. The Internet connects people and helps them to share something that is common to them. At its best the www-material supports a deeper understanding of the same substance and paves the way for wider and mutual understanding concerning the Religious teaching and Religious life, and the situation of the Church in different kind of societies (minority-majority position of the Orthodoxy).},
	keywords = {internet, network, religion},
	url = {http://www.edu.joensuu.fi/ortoweb/oreconf/aikonenristo.pdf},
	author = {Risto Aikonen}
}
@article {2701,
	title = {Interpreting Islam through the Internet: making sense of hijab},
	journal = {Contemporary Islam},
	year = {2010},
	abstract = {Hijab, the practice of modesty or "covering," is one of the most visible and controversial aspects of Islam in the twenty-first century, partly because the Qur{\textquoteright}an offers so little guidance on proper dress. This forces Muslims to engage in ijtihad (interpretation), which historically has resulted in vast differences in dress around the world. By transcending some of the boundaries of space, time and the body, the Internet has emerged as a place where Muslims from diverse backgrounds can meet to debate ideas and flesh them out through shared experiences. After discussing hijab in the Qur{\textquoteright}an and other traditional sources, this article explores the use of cyberspace as a multi-media platform for learning about and debating what constitutes appropriate Islamic dress. The last section focuses on a case study of the multi-user "hijablog" hosted by thecanadianmuslim.ca, which represents one of the largest in-print discussions on hijab ever recorded in the English language. On this blog and other forums like it, ijtihad has become a critical tool for debate on matters such as hijab, which are important but sparsely discussed in the Qur{\textquoteright}an. },
	keywords = {internet, Islam},
	url = {https://www.researchgate.net/publication/227123676_Interpreting_Islam_through_the_Internet_Making_sense_of_hijab},
	author = {Akou, Heather Marie}
}
@article {2700,
	title = {Online Reactions to the Muhammad Cartoons: YouTube and the Virtual Ummah},
	journal = {Journal for the Scientific Study of Religion},
	abstract = {The publication of 12 cartoons depicting the Prophet Muhammad by the Danish newspaper Jyllands-Posten on September 30, 2005, created a great deal of controversy over self-censorship, freedom of speech, and accusations of religious incitement. Muslim activists organized protests, and later hundreds of people were killed and hundreds of others were injured due to violent reactions to the cartoons. This article focuses on how people used YouTube to react to these cartoons by analyzing 261 video clips and 4,153 comments. Results show that the majority of the video clips and comments were moderate and positive in tone toward Islam and Muhammad; however, a small percentage either called for jihad against the West or made lethal threats against the artist. Other comments carried curses or insults against Denmark, while a few others were anti-Islamic. The fact that these online reactions were highly varied in tone suggests that the online public sphere is very much divided.},
	url = {https://onlinelibrary.wiley.com/doi/abs/10.1111/jssr.12191},
	author = {Al-Rawi, Ahmed}
}
@article {2763,
	title = {Facebook as a virtual mosque: the online protest against Innocence of Muslims},
	journal = {Culture and Religion},
	year = {2016},
	abstract = {When the short anti-Islam film the Innocence of Muslims was first posted on YouTube in English, no tangible reactions were seen in the Arab world. However, when the same producer dubbed it into Arabic and posted it on YouTube, street protests started around some parts of the Arab world. The study reported here examines a popular Facebook page identified as The global campaign to counter the hurtful film against the Prophet Muhammed that was created to protest against the Innocence of Muslims film. This study investigated all 6949 Facebook updates and comments that were available on this page by 15 October 2012 and found that a clear majority of posts were Pro-Islamic focusing on prayers for Muhammed and supplications to defend him. This study advances our theoretical understanding of the connection between online and offline religion by providing empirical evidence in relation to this controversial incident.},
	url = {https://www.tandfonline.com/doi/full/10.1080/14755610.2016.1159591},
	author = {Al-Rawi, Ahmed}
}
@article {2751,
	title = {Video games, terrorism, and ISIS{\textquoteright}s Jihad 3.0},
	journal = {Terrorism and Political Violence},
	year = {2018},
	abstract = {This study discusses different media strategies followed by the Islamic State in Iraq and Syria (ISIS). In particular, the study attempts to understand the way ISIS{\textquoteright}s video game that is called {\textquotedblleft}Salil al-Sawarem{\textquotedblright} (The Clanging of the Swords) has been received by the online Arab public. The article argues that the goal behind making and releasing the video game was to gain publicity and attract attention to the group, and the general target was young people. The main technique used by ISIS is what I call {\textquotedblleft}troll, flame, and engage.{\textquotedblright} The results indicate that the majority of comments are against ISIS and its game, though most of the top ten videos are favorable towards the group. The sectarian dimension between Sunnis and Shiites is highly emphasized in the online exchanges, and YouTube remains an active social networking site that is used by ISIS followers and sympathizers to promote the group and recruit others.},
	url = {https://www.tandfonline.com/doi/full/10.1080/09546553.2016.1207633},
	author = {Al-Rawi, Ahmed}
}
@conference {2107,
	title = {The Beauty of Ugliness: Preserving while Communicating Online with Shared Graphic Photos},
	booktitle = {European Conference on Computer-Supported Cooperative Work},
	year = {2018},
	publisher = {Springer },
	organization = {Springer },
	address = {Nancy, France },
	abstract = {In this paper, we report on interviews with 11 Shia content creators who create and share graphic, bloody photos of Tatbeer, a religious ritual involving self-harm practices on Ashura, the death anniversary of the prophet Muhammad{\textquoteright}s grandson. We show how graphic images serve as an object of communication in religious practices with the local community, the inner-self, and a wider audience. In particular, we highlight how content creators appropriated, in their own words, {\textquotedblleft}ugly{\textquotedblright} photos to preserve the authenticity and beauty of their rituals while communicating their own interpretation of such rituals to others. We suggest that ugliness may be regarded as a useful resource to inform systems that seek to invite dialogue with marginalized or minority groups.},
	keywords = {Graphic Photos, Gulf Arabs, Online photo sharing, social media},
	url = {https://link.springer.com/article/10.1007/s10606-018-9331-3$\#$citeas},
	author = {Alshehri, M and Su, N.M}
}
@article {2880,
	title = {{\textquoteright}Sharing{\textquoteright} the Catholic faith: How priests establish/maintain religious authority on Facebook},
	journal = {Texas A \& M University},
	year = {2016},
	abstract = {Understanding how religious leaders use the internet to maintain their religious authority has been an area of study in media studies for the past twenty years. Little consensus has been reached as to what religious authority is, in the context of the internet. Nor, has the population of Catholic priests been investigated in light of religious authority on the internet. Therefore, this study seeks to understand strategies used by Catholic priests in the United States on Facebook to establish/maintain their religious authority using Facebook. Data was gathered by survey and in depth interviews with priests who acknowledged using Facebook on a regular basis. Survey data indicated that priests utilized Facebook in ways that mirrored three parts of their priestly identity. They used it as representatives of the institutional Catholic Church, members of the profession of priests, and as individuals. These three parts of priests{\textquoteright} identities led to differing strategies. Being a representative of the institutional Catholic Church included disseminating important Church information and defending doctrinal teachings of the Church. As a member of the profession of priests, they used Facebook to disseminate information about their local Church and build relationships in the professional capacity. As individuals, priests used Facebook to stay in contact with friends and family, sharing life events, using Facebook as a news-aggregate, and as a source of comedic content. It became evident that even the personal ways that priests used Facebook were ways of maintaining religious authority. Contrary to the overt strategies, priests utilized the personal space for covert evangelization. Since the survey data indicated that their identity was so important on Facebook, interview questioning probed why and how identity construction took place. Interview data indicated that authenticity was of the upmost importance when constructing an identity. Priests had to consider various and sometimes contradicting audiences when posting content on Facebook to represent themselves on Facebook. Additionally, their identities had to indicate that they were made in God{\textquoteright}s likeness in order to connect their various identities with a sense of religious authority. This led priests to the strategies indicated in survey data, namely, relationship building, evangelizing, and promoting Church-related content in order to establish/maintain religious authority on Facebook.},
	url = {http : / /hdl .handle .net /1969 .1 /157014},
	author = {Altenhofen, Brian Joseph}
}
@article {2140,
	title = {The Use of the Mobile Phone for Religious Mobilization in Niger Republic},
	journal = {Electronic Journal of Information Systems in Developing Countries},
	volume = {83},
	year = {2017},
	pages = {1-19},
	abstract = {While many scholars have studied the ways in which the Internet and online social networks are shaping contemporary religious practices and how new information and communication technologies are supporting networked forms of religious activism, only a few have analyzed the relationships between religion and the use of the mobile phone in African countries. However, in Africa as elsewhere, mobile phones are influencing the everyday practices of religion in multiple ways that are not simply anecdotal but affect beliefs and behaviors and raise ethical concerns among believers. In some cases (e.g., divorce, Qur{\textquoteright}an verses, ringtones, prayer disruption), religious authorities have been obliged to draw up rules and provide guidance to the faithful. This article seeks to identify the opportunities offered and the challenges posed to religion by the introduction of mobile phones in Niamey, the capital-city of Niger Republic. It specifically examines how believers are using this device to mobilize co-religionists, to maintain religious ties and religious faith, as well as how they are coping with the challenges and seeking to resolve related issues. The article argues that the mobile phone is helping mediate in new ways and in a new context the religious norms and behaviors that have always guided Muslim communities. In other words, the advent of the mobile phone offers new opportunities but also poses new challenges to believers who strive to cope with this new phenomenon by inventing new ways to integrate the device into everyday practices. The article is based on semi-structured interviews carried out in June, July, and August 2009 in Niger{\textquoteright}s capital city, Niamey, with ordinary Nigerien Muslims. It combines qualitative data obtained through interviews and observation with demographic statistics and survey results to describe the role the mobile phone plays in the current evolution of Islam in Niger.},
	keywords = {Mobile phone, Niger Republic, religious mobilization},
	url = {https://onlinelibrary.wiley.com/doi/abs/10.1002/j.1681-4835.2017.tb00618.x},
	author = {Alzouma, G}
}
@article {2815,
	title = {Mediated Conflict: Shiite Heroes Combating ISIS in Iraq and Syria},
	journal = {Communication, Culture \& Critique},
	year = {2017},
	abstract = {This article analyzes a number of Shiite media productions in Iraq in order to investigate the significance of heroism and religious symbols during a time of heightened sectarian tension. Many of the popular heroes and symbols discussed here have direct and indirect connotations that extend beyond the national boundaries of individual countries, especially since the regional sectarian conflict is very dominant. The article relies on YouTube videos and screenshots taken from a variety of sources and argues that these symbols, heroes, and media productions play an important role in propagating popular political and religious beliefs that contribute toward the solidification of a distinctly Iraqi Shiite Ummah identity whose shared values demarcate them from the rest of the society.},
	url = {https://onlinelibrary.wiley.com/doi/abs/10.1111/cccr.12177},
	author = {Al-Rawi, Ahmed and Jiwani, Yasmin}
}
@book {1177,
	title = {Everyday Religion: Observing Modern Religious Live},
	year = {2006},
	publisher = {Oxford University Press},
	organization = {Oxford University Press},
	abstract = {Social scientists sometimes seem not to know what to do with religion. In the first century of sociology{\textquoteright}s history as a discipline, the reigning concern was explaining the emergence of the modern world, and that brought with it an expectation that religion would simply fade from the scene as societies became diverse, complex, and enlightened. As the century approached its end, however, a variety of global phenomena remained dramatically unexplained by these theories. Among the leading contenders for explanatory power to emerge at this time were rational choice theories of religious behavior. Researchers who have spent time in the field observing religious groups and interviewing practitioners, however, have questioned the sufficiency of these market models. Studies abound that describe thriving religious phenomena that fit neither the old secularization paradigm nor the equations predicting vitality only among organizational entrepreneurs with strict orthodoxies. In this collection of previously unpublished essays, scholars who have been immersed in field research in a wide variety of settings draw on those observations from the field to begin to develop more helpful ways to study religion in modern lives. The authors examine how religion functions on the ground in a pluralistic society, how it is experienced by individuals, and how it is expressed in social institutions. Taken as a whole, these essays point to a new approach to the study of religion, one that emphasizes individual experience and social context over strict categorization and data collection.},
	keywords = {Sociology of religion},
	issn = {0195305418},
	url = {http://global.oup.com/academic/product/everyday-religion-9780195305418?cc=us\&lang=en\&tab=overview},
	author = {Nancy T. Ammerman}
}
@conference {67,
	title = {Mediated Islam: Media Religion Interface in the Middle East},
	booktitle = {Hamrin International Media Conference},
	year = {2009},
	month = {October 2009},
	address = {J{\"o}nk{\"o}ping, Sweden},
	abstract = {Media{\textquoteright}s secular narratives presume that media should be agent of social change directed by project of modernity. The media is supposed to take a shift from pre modern to modern, oppressive to free, from hierarchical to egalitarian, tyrannical to democratic, religious to secular and from backward to enlightened position. The European originated narratives helped western TV channels to shift their dependency from states to the markets. However Muslim societies in Arab Islamic world are not convinced with this project and media of the Muslim world remained critical to secular narratives of media, although supportive to the professional etiquettes. With these apprehensions, Arab Televisions in general and Islamic religious channels in particular have developed their own Arab Islamic narratives. With these two hypothetical boundaries of media religion interface in the Middle East, question of Islam will be main domain of inquiry in this paper. Ignoring the role of media in the Middle East, focus will be on dynamics of Islamic media. There is gap in Arab Islamic media scholarship on how Islamic programming are determined by inter Islamic rivalries. Mediation of Islam as a process continues with all complexities and reconstructs alternative narrations like Pan Islamism, Pan Arabism, and Cultural Islam etc. It requires a framework which includes region{\textquoteright}s own cultural and religious properties.},
	keywords = {interface, Islam, Middle East, Muslim},
	url = {http://jnu.academia.edu/documents/0043/7626/Mediated_Islam_Paper.pdf},
	author = {Omair Anas}
}
@inbook {105,
	title = {The Internet and Islam{\textquoteright}s New Interpreters},
	booktitle = {New Media in the Muslim World: The Emerging Public Sphere},
	year = {1999},
	pages = {41-55},
	publisher = {Indiana University Press},
	organization = {Indiana University Press},
	address = {Bloomington},
	abstract = {This second edition of a widely acclaimed collection of essays reports on how new media-fax machines, satellite television, and the Internet-and the new uses of older media-cassettes, pulp fiction, the cinema, the telephone, and the press-shape belief, authority, and community in the Muslim world. The chapters in this work, including new chapters dealing specifically with events after September 11, 2001, concern Indonesia, Bangladesh, Turkey, Iran, Lebanon, the Arabian Peninsula, and Muslim communities in the United States and elsewhere.New Media in the Muslim Worldsuggests new ways of looking at the social organization of communications and the shifting links among media of various kinds in local and transnational contexts. The extent to which today{\textquoteright}s new media have transcended local and state frontiers and have reshaped understanding of gender, authority, social justice, identities, and politics in Muslim societies emerges from this timely and provocative book. Dale F. Eickelman, Ralph and Richard Lazarus Professor of Anthropology and Human Relations at Dartmouth College, is author ofThe Middle East and Central Asia: An Anthropological ApproachandMuslim Politics(coauthored with James Piscatori). Jon W. Anderson, Professor and chair of Anthropology at The Catholic University of America and co-director of the Arab Information Project at Georgetown University, is author ofArabizing the Internet},
	keywords = {information and communication technology, Islam, Quran},
	url = {http://books.google.com/books?id=Moh2l5d85OYC\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Anderson, Jon}
}
@article {2667,
	title = {New Media, New Publics: Reconfiguring the Public Sphere of Islam},
	journal = {Social Research},
	volume = {70},
	year = {2003},
	url = {https://www.jstor.org/stable/40971646?seq=1},
	author = {Anderson, Jon W.}
}
@article {895,
	title = {From Monthly Bulletins to eLaestadianism? Exploring Attitudes and Use of Internet within the Laestadian Movement},
	journal = {Temenos},
	volume = {48},
	year = {2012},
	abstract = {The different groups within the Laestadian movement have devel- oped different strategies when it comes to internet and production of texts. Regarding internet and official websites, there is ambivalence towards the opportunities which this technology and new media offer. Among the approximately twenty different Laestadian groups which exist in the Nordic countries and America, there are only nine official websites in 2012. The article provides an overview over these websites, contents and strategies. Websites are discussed in reference to a well-established tradition of monthly bulletins within the Laesta- dian tradition. The term netnography is used to describe the research on religion and internet, and research ethics are also discussed as a part of doing research on religion and internet.},
	keywords = {eLaestadianism, internet research, Laestadian movement, netnography, research ethics},
	url = {http://ojs.tsv.fi/index.php/temenos/article/view/7511},
	author = {Bengt-Ove Andreassen}
}
@article {2547,
	title = {{\textquotedblleft}Genesis at the Shrine: The Votive Art of an Anime Pilgrimage{\textquotedblright} },
	journal = {Mechademia},
	volume = {9},
	year = {2014},
	month = {2014},
	pages = {17},
	chapter = {217},
	keywords = {anime, anime pilgrimage, fan, internet and religion, pilgrimage},
	isbn = {978-0-8166-9535-5},
	url = {https://tohoku-gakuin.repo.nii.ac.jp/?action=pages_view_main\&active_action=repository_view_main_item_detail\&item_id=24113\&item_no=1\&page_id=34\&block_id=86},
	author = {Dale K. Andrews}
}
@book {2549,
	title = {{\textquotedblleft}From Digital to Analog: Kaomoji on the Votive Tablets of an Anime Pilgrimage{\textquotedblright}},
	series = {Emoticons, Kaomoji and Emoji: The Transformation of Communication in the Digital Age},
	year = {2020},
	pages = {227-246},
	publisher = {Routledge},
	organization = {Routledge},
	chapter = {12},
	address = {London/New York},
	abstract = {incorporate real-life scenery into background imagery. Fans intent on making a connection with their favorite anime characters often decide to visit the places pictured in the anime. They commonly refer to this activity as a {\textquotedblleft}sacred-site pilgrimage{\textquotedblright} (seichi junrei). Over the course of several years beginning in 2007, I have researched the pilgrimage related to the anime production entitled Higurashi no naku koro ni (overseas release name: {\textquotedblleft}When they cry{\textquotedblright}). In particular, I have documented how fans illustrate prayer tablets (ema) with anime characters that they then display at a Shinto shrine as part of their pilgrimage. 
On the tablets many fans write prayers and messages, sharing their thoughts and feelings about the anime characters, the pilgrimage, the fan community, and life in general. Interestingly though, the fans, who are mostly in their teens and early twenties, inject emoticons, specifically kaomoji, into the text of their prayers and messages. Of course, this is reflective of their generation{\textquoteright}s fluency in terms of digital communication, but looking closely we can also observe that fans use kaomoji in creative and artistic ways. In fact, fans have created new expressions with kaomoji based on the speech of Higurashi no naku koro ni characters and have even adapted kaomoji into the character illustrations. In this paper, I will examine the use of emoticons on prayer tablets, taking note of changes over time, in order to evaluate the significance of this digital to analog transference.
},
	issn = {978-1-138-58926-1},
	author = {Dale K. Andrews}
}
@article {3351,
	title = {To be Seen, Not Just Read: Script Use on the Votive Prayer Tablets of Anime, Manga, and Game Fans},
	journal = {Japanese Studies},
	volume = {42},
	year = {2022},
	doi = {https://doi.org/10.1080/10371397.2022.2031138},
	author = {Dale K. Andrews}
}
@article {2548,
	title = {{\textquotedblleft}An Animated Adoration: The Folk Art of Japanese Gamers{\textquotedblright}},
	journal = {Akademisk Kvarter/Academic Quarter},
	volume = {10},
	year = {2015},
	month = {2015},
	pages = {15},
	chapter = {118},
	keywords = {anime, anime pilgrimage, fan, pilgrimage, religion and internet},
	url = {https://japanfolklore.files.wordpress.com/2020/08/8_dalekandrews_ananimatedadoration-2015.pdf},
	author = {Dale K. Andrews}
}
@book {354,
	title = {The digital divide: Poverty and Wealth in the Information Age},
	year = {2000},
	publisher = {Wellington},
	organization = {Wellington},
	address = {Caritas Aotearoa New Zealand},
	keywords = {information, Poverty},
	url = {http://books.google.com/books/about/The_Digital_Divide.html?id=2a4ZLgAACAAJ},
	author = {Caritas Aotearoa and Louise May}
}
@book {324,
	title = {The Internet and the Madonna},
	year = {2005},
	publisher = {The University of Chicago Press.},
	organization = {The University of Chicago Press.},
	address = {Chicago},
	keywords = {celebrities, internet, Madonna, media},
	url = {http://books.google.com/books?id=tEuerA4ai0oC\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Paulo Apolito}
}
@book {292,
	title = {Religious Internet Communication. Facts, Trends and Experiences in the Catholic Church},
	year = {2010},
	publisher = {EDUSC},
	organization = {EDUSC},
	address = {Rome (Italy)},
	keywords = {Catholic, Church, Communication, internet},
	author = {Arasa, Daniel and Cantoni, Lorenzo and Ruiz, Lucio}
}
@book {1697,
	title = {Pluralismo, Tolerancia y religi{\'o}n en Colombia.},
	volume = {1},
	year = {2011},
	pages = {202},
	publisher = {Universidad Pontificia Bolivariana},
	organization = {Universidad Pontificia Bolivariana},
	edition = {1},
	address = {Medell{\'\i}n, Colombia},
	abstract = {Investigaci{\'o}n hist{\'o}rica sobre el catolicismo en Colombia, la pluralidad religiosa y los enfrentamientos pol{\'\i}ticos y religiosos. },
	keywords = {colombian church, pluralism, tolerance, war and religion},
	isbn = {978-958-696-888-1},
	issn = {978-958-696-888-1},
	url = {www.upb.edu.co ; https://www.academia.edu/694741/Guerra_y_religi\%C3\%B3n_en_Colombia},
	author = {Arboleda, Carlos}
}
@article {106,
	title = {Cybernaughts Awake},
	year = {1999},
	institution = {Church House Publishing},
	address = {London},
	abstract = {The Church of England Board for Social Responsibility has the task of helping the Church to engage in critical debate with contemporary society. Developments in Information Technology have changed our lives in numerous ways. As the twentieth century draws to a close there can be little doubt that we have only just begun to appreciate the extent to which our social, economic and cultural life is being transformed. The board{\textquoteright}s Science, Medicine and Technology Committee proposed in 1996 that the board should commission a working party to set out some of the ethical and spiritual implications of these extraordinary developments. We are grateful to Professor Derek Burke and his colleagues for the hard work that they have put into the task of producing this report. Cybernauts Awake! is not the sort of title usually associated with the report of a working party commissioned by the Church. The style of the report is deliberately informal. It does not seek to present an official Church view. Rather, it tries to set out as clearly and fairly as possible some of the issues that we all need to be thinking about. It will have served its purpose if it encourages its readers to think - particularly if they read it on the Internet!},
	keywords = {cyber, internet},
	url = {http://books.google.com/books?id=w4Lupu5wTNwC\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Archbishop{\textquoteright}s Council, Church of England}
}
@article {1267,
	title = {DANIEL DENNETT, MEMES AND RELIGION: Reasons for the Historical Persistence of Religion},
	journal = {PENSAMIENTO},
	volume = {63},
	year = {2007},
	chapter = {815},
	abstract = {In the work which appeared in 2006 titled Breaking the Spell. Religion as a Natural Phenomenon (Viking, New York, 2006) Daniel C. Dennett again explained
his ideas on memes and the theory of memes, by applying it to the study of religion from the perspective of evolutionary biology. His conclusions establish that religion is a meme and that its persistence in history is explained by the replicating processes of memetic structures. However, are there reasons of philosophical or scientific rationality for men having persisted in religion? Dennett does not go into a deep rational analysis of religion. He simply states that it has a memetic structure and he considers that this is a sufficient basis to {\guillemotleft}break the spell{\guillemotright}.},
	keywords = {Atheism, Dennett, memes, religion},
	url = {http://www.sp.upcomillas.es/sites/corporativo/Biblioteca\%20de\%20documentos21/6th\%20Session\%20-\%20Philosophy-Theology/Documents/G.\%20Armengol\%20-\%20Daniel\%20Dennett,\%20Memes\%20and\%20Religion.pdf},
	author = {Guillermo Armengol}
}
@article {209,
	title = {The Relationship Between Religiosity and Internet Use},
	journal = {Journal of Media and Religion},
	volume = {3},
	year = {2003},
	pages = {129-144},
	abstract = {With the solidifying of the Internet as an influential form of mediated communica- tion has come a surge of activity among media scholars looking into what leads indi- viduals to use this emerging technology. This study focuses on religiosity as a poten- tial predictor of Internet activity, and uses a combination of secularization theory and uses and gratifications theory as a foundation from which to posit a negative relation between these 2 variables. Religiosity is found to retain a significant negative relation with Internet use at the zero order, and remains a robust negative predictor of the cri- terion variable even after accounting for a host of demographic, contextual, and situ- ational variables. Ramifications for these findings are discussed and an outline for fu- ture research building on our analyses is provided.},
	keywords = {internet, religion},
	url = {http://www.mendeley.com/research/relationship-between-religiosity-internet/},
	author = {Armfield, Greg G. and Holbert, Robert L.}
}
@book {336,
	title = {The Globalization of Communications: Some Religious Implications},
	year = {1998},
	publisher = {WCC Publications; World Association for Christian Communication.},
	organization = {WCC Publications; World Association for Christian Communication.},
	address = {Geneva; London},
	keywords = {Church, Communication, Globalization},
	url = {http://www.amazon.com/Globalization-Communications-Some-Religious-Implications/dp/2825412880},
	author = {Arthur, C}
}
@article {213,
	title = {Technophilia and Nature Religion: the Growth of a Paradox},
	journal = {Religion },
	volume = {32},
	year = {2002},
	pages = {303-314},
	abstract = {This article explores the issues, theoretical paradoxes and potential problems that occur when the ideas and beliefs of Nature Religion adherents (specifically Wiccans) are juxtaposed with many believers{\textquoteright} utilisation and seeming dependence on the technological (read: non-natural), hyper-real communication medium of the Internet for communicating and developing their nature-based ideologies, for the enhancement of their experience of Wiccan practices through ritual, and for community creation and growth.
},
	keywords = {community, Paradox, religion, Ritual, Wicca},
	url = {http://www.mendeley.com/research/technophilia-nature-religion-growth-paradox-4/},
	author = {Arthur, Shawn}
}
@article {2854,
	title = {God is Big in Africa: Pentecostal Mega Churches and a Changing Religious Landscape},
	journal = {Material Religion},
	year = {2019},
	abstract = {African megachurches may be roughly typlogised into four broad subsets: the prosperity, the Healing/Deliverance, the Personal Empowerment and Apostolic Teaching, and the Prophetic-Healing types. These types share two important features among themselves, the enchantment of popular imagination through the production and dissemination of miracles and the sacredness of, and obsession with, numbers. While African megachurches constitute powerful (political) republics of their own, building impression socioeconomic, or sacred, corporations, they are yet to translate their newfound resources into critical political culture and strategies to produce common goods for the entire African society.},
	url = {https://brill.com/view/book/edcoll/9789004412927/BP000019.xml?body=contentSummary-38296},
	author = {Asamoah-Gyadu, J. Kwabena}
}
@inbook {343,
	title = {Cybergnosis: Technology, Religion, and the Secular},
	booktitle = {Religion: Beyond a Concept},
	year = {2008},
	pages = {687-703},
	publisher = {Fordham University Press},
	organization = {Fordham University Press},
	address = {New York},
	keywords = {alternative religion online, internet and religion},
	author = {Aupers, Stef and Houtman, Dick and Pels, Peter and De Vries, Hent}
}
@inbook {2094,
	title = {Where the Zeroes Meet the Ones{\textquoteright} Exploring the Affinity Between Magic And Computer Technology},
	booktitle = {In~Religions of Modernity. Relocating the Sacred to the Self and the Digital},
	year = {2010},
	publisher = {Brill},
	organization = {Brill},
	address = {Leiden},
	abstract = {Religions of Modernity{\textquoteright} challenges the social-scientific orthodoxy that, once unleashed, the modern forces of individualism, science and technology inevitably erode the sacred and evoke the profane. The book{\textquoteright}s chapters, some by established scholars, others by junior researchers, document instead in rich empirical detail how modernity relocates the sacred to the deeper layers of the self and the domain of digital technology. Rather than destroying the sacred tout court, then, the cultural logic of modernization spawns its own religious meanings, unacknowledged spiritualities and magical enchantments. The classical theoretical accounts of modernity by Max Weber, Emile Durkheim and others, it is argued in the introductory chapter, already hinted that there{\textquoteright}s a future for such religions of modernity.},
	keywords = {Computer Technology, magic},
	issn = {978-9004184510},
	url = {https://books.google.com/books?id=l85zsiTI28sC\&pg=PA219\&lpg=PA219\&dq=Where+the+Zeroes+Meet+the+Ones\%E2\%80\%99+Exploring+the+Affinity+Between+Magic+And+Computer+Technology\&source=bl\&ots=PKOkW7Zlke\&sig=I6iq-gAyURsGIdYs-5qxB7fwZ_M\&hl=en\&sa=X\&ved=0ahUKEwi1uMzW},
	author = {Aupers, S}
}
@inbook {342,
	title = {{\textquotedblleft}Where the Zeroes Meet the Ones{\textquotedblright}: Exploring the Affinity between Magic and Computer Technology{\textquotedblright}},
	booktitle = {Religions of Modernity: Relocating the Sacred to the Self and the Digital},
	year = {2010},
	pages = {219-238},
	publisher = {Brill},
	organization = {Brill},
	address = {Leiden},
	keywords = {alternative religion online, technopaganism},
	author = {Aupers, Stef and Aupers, Stef and Houtman, Dick}
}
@book {1293,
	title = {Religions of Modernity: Relocating the Sacred to the Self and the Digital},
	year = {2010},
	publisher = {BRILL},
	organization = {BRILL},
	abstract = {Religions of Modernity challenges the social-scientific orthodoxy that, once unleashed, the modern forces of individualism, science and technology inevitably erode the sacred and evoke the profane. The book{\textquoteright}s chapters, some by established scholars, others by junior researchers, document instead in rich empirical detail how modernity relocates the sacred to the deeper layers of the self and the domain of digital technology. Rather than destroying the sacred tout court, then, the cultural logic of modernization spawns its own religious meanings, unacknowledged spiritualities and magical enchantments. The editors argue in the introductory chapter that the classical theoretical accounts of modernity by Max Weber, Emile Durkheim and others already hinted at the future emergence of these religions of modernity},
	keywords = {Emile Durkheim, individualism, Max Weber, modernization, religion, Spirituality},
	url = {http://books.google.com/books/about/Religions_of_Modernity.html?id=l85zsiTI28sC},
	author = {Stef Aupers and Dick Houtman}
}
@book {341,
	title = {Religions of Modernity: Relocating the Sacred to the Self and the Digital},
	series = {International Studies in Religion and Society},
	volume = {12},
	year = {2010},
	publisher = {Brill},
	organization = {Brill},
	address = {Leiden},
	keywords = {religion and internet, Sociology of religion},
	author = {Aupers, Stef and Houtman, Dick}
}
@mastersthesis {46,
	title = {Church 2.0: A study of church web development},
	year = {2007},
	month = {December 2007},
	school = {Missouri State University},
	address = {Springfield, Missouri},
	abstract = {Religion is ever present in American culture and on the Internet, and as the Internet shifts from Web 1.0 to Web 2.0, churches must reexamine how their web sites address the needs and desires of their audiences. In this project, the researcher studies members of LifePoint Church and their use of the church{\textquoteright}s web site, church web developers{\textquoteright} methods and attitudes toward church web development, and the web sites of LifePoint{\textquoteright}s competitors for the purpose of deciding whether LifePoint should embrace Web 2.0. The researcher applies the results of the three mini-studies to the seven characteristics of Web 2.0: Web as platform, collective intelligence, perpetual beta, specialized databases, lightweight services, device outgrowth, and rich user experiences and concludes that Web 2.0 is indeed worth embracing on LifePoint Online.},
	keywords = {Church, web development},
	url = {http://www.sarahjoaustin.com/wp-content/uploads/2008/03/sja_thesis_web.pdf},
	author = {Sarah J. Austin}
}
@article {2177,
	title = {Islamophobia and Twitter: A Typology of Online Hate Against Muslims on Social Media},
	journal = {Policy \& Internet },
	volume = {6},
	year = {2014},
	pages = {133-150},
	abstract = {The Woolwich attack in May 2013 has led to a spate of hate crimes committed against Muslim communities in the United Kindom. These incidents include Muslim women being targeted for wearing the headscarf and mosques being vandalized. While street level Islamophobia remains an important area of investigation, an equally disturbing picture is emerging with the rise in online anti-Muslim abuse. This article argues that online Islamophobia must be given the same level of attention as street level Islamophobia. It examines 500 tweets from 100 different Twitter users to examine how Muslims are being viewed and targeted by perpetrators of online abuse via the Twitter search engine, and offers a typology of offender characteristics.},
	keywords = {Islamophobia, Muslims, Online, social media, Twitter},
	url = {https://onlinelibrary.wiley.com/doi/abs/10.1002/1944-2866.POI364},
	author = {Awan, I}
}
