@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}
}
@book {131,
	title = {Muslim Networks from Hajj to Hip Hop},
	year = {2005},
	publisher = {University of North Carolina Press},
	organization = {University of North Carolina Press},
	address = {Chapel Hill, NC},
	abstract = {Crucial to understanding Islam is a recognition of the role of Muslim networks. The earliest networks were Mediterranean trade routes that quickly expanded into transregional paths for pilgrimage, scholarship, and conversion, each network complementing and reinforcing the others. This volume selects major moments and key players from the seventh century to the twenty-first that have defined Muslim networks as the building blocks for Islamic identity and social cohesion. Although neglected in scholarship, Muslim networks have been invoked in the media to portray post-9/11 terrorist groups. Here, thirteen essays provide a long view of Muslim networks, correcting both scholarly omission and political sloganeering. New faces and forces appear, raising questions never before asked. What does the fourteenth-century North African traveler Ibn Battuta have in common with the American hip hopper Mos Def? What values and practices link Muslim women meeting in Cairo, Amsterdam, and Atlanta? How has technology raised expectations about new transnational pathways that will reshape the perception of faith, politics, and gender in Islamic civilization? This book invokes the past not only to understand the present but also to reimagine the future through the prism of Muslim networks, at once the shadow and the lifeline for the umma, or global Muslim community.},
	keywords = {culture, hajj, Islam, Muslim},
	author = {Cooke, Miriam and Lawrence, Brude}
}
@article {134,
	title = {From the pulpit to the studio: Islam{\textquoteright}s internal battle},
	journal = {Media Development Online},
	year = {2007},
	abstract = {In February 2006, when Wafa Sultan, a Syrian-American activist in Southern California who advocates secularism in Muslim countries, defiantly told an Islamic sheikh on a widely popular Al-Jazeera news show {\textquoteright}to shut up and lis- ten, it{\textquoteright}s my turn{\textquoteright}, she knew she was making history on Arab television. Never before has the authority of Islam represented on this show by a conserva- tive sheikh from. Cairo{\textquoteright}s famed Al-Azhar University been challenged in a similarly brazen way by another Muslim, and much less so by a woman.},
	keywords = {Islam, Muslim},
	url = {http://rolandoperez.files.wordpress.com/2009/09/nabil-echchaibi.pdf},
	author = {Echchaibi, Nabil}
}
@book {314,
	title = {New Media in the Muslim World: The Emerging Public Sphere},
	series = {Indiana Series in Middle East Studies},
	year = {2003},
	pages = {xv + 213},
	publisher = {Indiana University Press},
	organization = {Indiana University Press},
	edition = {2},
	address = {Bloomington},
	keywords = {Islam, Muslim, New Media},
	author = {Dale Eickelman and Anderson, Jon}
}
@book {1295,
	title = {The New Arab Man: Emergent Masculinities, Technologies, and Islam in the Middle East},
	year = {2012},
	publisher = {Princeton University Press },
	organization = {Princeton University Press },
	abstract = {Middle Eastern Muslim men have been widely vilified as terrorists, religious zealots, and brutal oppressors of women. The New Arab Man challenges these stereotypes with the stories of ordinary Middle Eastern men as they struggle to overcome infertility and childlessness through assisted reproduction.

Drawing on two decades of ethnographic research across the Middle East with hundreds of men from a variety of social and religious backgrounds, Marcia Inhorn shows how the new Arab man is self-consciously rethinking the patriarchal masculinity of his forefathers and unseating received wisdoms. This is especially true in childless Middle Eastern marriages where, contrary to popular belief, infertility is more common among men than women. Inhorn captures the marital, moral, and material commitments of couples undergoing assisted reproduction, revealing how new technologies are transforming their lives and religious sensibilities. And she looks at the changing manhood of husbands who undertake transnational "egg quests"--set against the backdrop of war and economic uncertainty--out of devotion to the infertile wives they love.

Trenchant and emotionally gripping, The New Arab Man traces the emergence of new masculinities in the Middle East in the era of biotechnology.},
	keywords = {Arab, Islam, male, Masculinities, men, Middle East, Muslim, stereotypes, Technologies},
	url = {http://press.princeton.edu/titles/9758.html},
	author = {Marcia C. Inhorn}
}
@inbook {1256,
	title = {Claiming Religious Authority: Muslim Women and New Media },
	booktitle = {Media, Religion and Gender Key Issues and New Challenges},
	year = {2013},
	publisher = {Routledge},
	organization = {Routledge},
	chapter = {9},
	keywords = {Authority, Digital Religion, GENDER, Islam, Muslim, New Media},
	url = {http://www.routledge.com/books/details/9780415504737/},
	author = {Anna Piela}
}
@article {2110,
	title = {New Media, New Players: The Use of Social Media with Religious Contents among Muslim Scholars in West Sumatra, Indonesia},
	journal = {Jurnal Komunikasi: Malaysian Journal of Communication},
	volume = {34},
	year = {2018},
	pages = {153-169},
	abstract = {This article explains how Muslim scholars in West Sumatra utilized social media as one of the new media containing religious contents. The relationship between Muslim scholars, religious teachings, and their followers undergoes constant changes. The era of new media introduced participative, open, interactive characteristics encouraging development of virtual communities, and interconnectedness, consequently positioning Muslim scholars as new determining players in the relationship. There are two main patterns they employ in posting religious contents on social media. Firstly, it is a pattern characterized by the systematic use of religious texts originating from the Holy Koran and Hadith or ulamas{\textquoteright} opinions contained in various classical Islamic manuscripts. Secondly, it is conducted by using reflective sentences containing universal values. Both patterns have different social implications, and due to the aforementioned new media characteristics, these West Sumatra Muslim scholars who actively post religious contents on social media had come to experience cyber-stalking. Despite being harassed and threatened, they continued posting religious contents as they consider social media to have numerous positive values beneficial to spreading good values and religious teachings to the wider community. The research findings show that social media as a form of new media has led to the emergence of new players entirely unlike previous traditional media. The research data were collected through in-depth interviews with three Muslim scholars of West Sumatra who are active on social media.},
	keywords = {Indonesia, Muslim, New Media, social media},
	url = {http://ejournal.ukm.my/mjc/article/view/20864/7539},
	author = {Syahputra, I}
}
@article {2106,
	title = { New Media, New Relations: Cyberstalking on Social Media in the Interaction of Muslim Scholars and the Public in West Sumatra, Indonesia},
	journal = {Jurnal Komunikasi: Malaysian Journal of Communication},
	volume = {34},
	year = {2018},
	pages = {153-169},
	abstract = {This article explains how the presence of social media as one of the forms of new media has prompted changes in the relations and communications between ulama and the public. The relationship between ulama, religious teachings, and the ummah (Muslim community/the public) undoubtedly undergoes constant changes. In the current era of new media, this relationship experiences mediatization of differing features compared to past era of traditional media. The era of new media ushered in participative, open, interactive characteristics encouraging development of virtual communities, and interconnectedness, consequently positioning ulama in two particular positions. Firstly, ulama have full control over the contents they intend to post and the choice of whom they wish to communicate with on social media. Secondly, due to the aforementioned characteristics of social media, ulama who actively post religious contents on social media had come to experience cyberstalking. Despite having to endure and suffer from cyberstalking, the ulama remained active on social media and continued posting religious contents as they consider social media to have numerous positive values beneficial to spreading good values and religious teachings to the wider public. The research findings show that social media as a form of new media has led to the emergence of new relations that are entirely unlike previous traditional media. The research data were collected through in-depth interviews with three Muslim scholars of West Sumatra who are active on social media and have extensive social influences. 

},
	keywords = {Cyberstalking, Indonesia, Muslim, New Media, social media},
	url = {http://journalarticle.ukm.my/11734/1/20864-71671-1-PB.pdf},
	author = {Syahputra, I}
}
