It has been demonstrated that visual objects that are present after saccadic eye movements act as landmarks for the localization of stimuli across saccades, facilitating space constancy (Deubel, 2004). We here study the temporal conditions under which landmark effects occur after saccadic eye movements, and during fixation. Two small objects were presented 6 degrees in the periphery, one above the other. Observers saccaded to the space between them. One of the objects disappeared during the saccade and reappeared with a variable delay during or after the saccade. At the same time either that object or the continuously present one jumped by 1 degrees . The observer's task was to decide which object had moved. The results revealed a strong bias to assign movement to the object that was blanked, regardless of which actually moved. If both objects were blanked, the one that was blanked for a shorter time tended to be seen as stable. The effects were stronger as the onset asynchrony between the stimuli increased. Surprisingly, analogous though weaker effects occurred during visual fixation, suggesting that similar visual mechanisms relying on visual landmarks operate both across saccades and during fixation.

What is the role of the media in multi-religious societies? Are they aggravating latent tensions between religions or rather helping to promote mutual understanding? These are the key research questions addressed in this paper. The discussion in this paper refers to narration and framing as two theoretical approaches from communication science. The empirical findings of a media content analysis in Switzerland show strong differences between Islam and Christianity: While Christianity and its denominations are mainly presented in positive frames and positive narratives (e.g. "good mother"), the image of Islam is rather negative. Islam receives relatively high media attention, but the focus is not on Islam in Switzerland, but on Islam abroad. A number of qualitative interviews with journalists and representatives of religious organisations show that this negative image is not caused by anti-muslim attitudes, but rather the outcome of journalistic routines. The paper discusses these findings against the background of the research questions and concludes with some recommendations for journalists and representatives of religious organizations.

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Scholars of science communication have identified population segments that differ in their perceptions of and attitudes toward science as well as in their patterns of science-related information and media use. So far, however, most of these studies employed quantitative, standardized methods and their descriptions could not go into qualitative detail. This study fills this gap: It delivers an in-depth description of members of four audience segments that were identified in a prior, representative survey in Switzerland. Forty-one of these survey respondents, representing different segments, were asked to note their encounters with science in smartphone-based diaries, and diary entries were discussed in qualitative follow-up interviews. Results show that the segments differ in their criteria for identifying science, expectations toward science, and their reasons to use science communication.