Introduction: Filmmaking, Mythmaking, Culture Making

Plate, S. Brent

doi:10.1007/978-1-137-10034-4_1

Cited by 11 publications

(9 citation statements)

References 2 publications

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“…-Media have also become the major sources of their religious imagination (Plate, 2003). -Many social functions of religion have been taken over by media (Barbero, 1997).…”

Section: Results and Discussion The Relationship Between Muslim Schomentioning

confidence: 99%

New Media, New Relations: Cyberstalking on Social Media in the Interaction of Muslim Scholars and the Public in West Sumatra, Indonesia

Syahputra

2018

JKMJC

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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.

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“…-Media have also become the major sources of their religious imagination (Plate, 2003). -Many social functions of religion have been taken over by media (Barbero, 1997).…”

Section: Results and Discussion The Relationship Between Muslim Schomentioning

confidence: 99%

New Media, New Relations: Cyberstalking on Social Media in the Interaction of Muslim Scholars and the Public in West Sumatra, Indonesia

Syahputra

2018

JKMJC

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“…For anthropologists and scholars of religion, transnationalism, and media, Santería practitioners’ experiences with ritual economies and videos do not negate the globalizing (or even commodifying) factors of exchange as a dominant political model; however, they do animate them with new meanings. Media representations, circulation, and consumption sustain culture as much as they are produced by and reproduce it (Evans and Hall ; Hall and du Gay ; Pink ; Plate ). Religious travel and videos draw on Santería ontologies in the shadows.…”

Section: Resultsmentioning

confidence: 99%

Religious cosmopolitanisms: Media, transnational Santería, and travel between the United States and Cuba

Jesús

2013

American Ethnologist

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Santería religious travel and media circulations between Cuba and the United States have created new multilateral transnational linkages since the mid‐1990s. U.S.‐based Santería travelers and the Cuban priests who engage with them draw on global–local theoretical models in their interactions, in which video recording of rituals, a putatively prohibited practice in Santería, is becoming increasingly common. I suggest that ontological formations are shifting understandings and uses of religious media. Videos are used as sources of ritual knowledge and as part of rituals themselves and are thought of as ways to virtually and spiritually “travel.” I show how U.S. and Cuban practitioners draw on shared but uneven “religious cosmopolitanisms,” whereby they reconfigure notions of “mobility” through travel‐by‐video and infuse transnational experiences with new spiritual–religious meanings.

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“…9 Another way to put the visual in perspective, impossible to pursue here, is to pay more attention to other senses than the eye, in particular the ear and questions of hearing (see also Hirschkind, 2001) and touch (see also Marks, 2000;Verrips, 2006). 10 For example, De Vries (2001); Plate (2003); see also Keane (1997), who makes a similar argument in relation to religious language, which faces the dilemma that transcendence supposedly lies outside of discourse, yet requires being reduced to a discursive form so as to be expressed. 11 Exactly this paradox leads the German Protestant theologian Manfred Josuttis (1999) to a fascinating contemplation, even for non-theologians, of the possibility of speaking about God while at the same time acknowledging Him as a secret (Geheimnis).…”

Section: Resultsmentioning

confidence: 99%

“…Rather than assuming what modern mass media supposedly do to religion once they have been adopted, it is necessary to pay attention to the ways in which religions negotiate new media (see also Hirschkind, 2001; Van de Port, 2006). Far from mistaking the adoption of mass media by religions as an entirely new phenomenon, I suggest that media are intrinsic to religion (De Vries, 2001;Plate, 2003;Stolow, 2005;Van der Veer, 1999). Once religion is approached as a practice of mediation between people and the divine (or more broadly: the realm beyond the empirically perceivable reality), the adoption of modern audiovisual mass media does not appear as entirely new -nor as a fall from unmediated grace -but in terms of a shift from one medium to another, or at least the adoption of a new medium next to old ones.…”

Section: Introductionmentioning

confidence: 99%

Religious revelation, secrecy and the limits of visual representation

Meyer

2006

Anthropological Theory

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This article seeks to contribute to a more adequate understanding of the adoption of modern audiovisual mass media by contemporary religious groups. It does so by examining Pentecostal-charismatic churches as well as the Christian mass culture instigated by its popularity, and so-called traditional religion in Ghana, which develop markedly different attitudes towards audiovisual mass media and assume different positions in the public sphere. Taking into account the complicated entanglement of traditional religion and Pentecostalism, approaching both religions from a perspective of mediation which regards media as intrinsic to religion, and seeking to avoid the pitfall of overestimating the power of modern mass media to determine the world, this article seeks to move beyond an unproductive recurrence to oppositions such as tradition and modernity, or religion and technology. It is argued that instead of taking as a point of departure more or less set ideas about the nexus of vision and modernity, the adoption of new mass media by religious groups needs to be analyzed by a detailed ethnographic investigation of how these new media transform existing practices of religious mediation. Special emphasis is placed on the tension between the possibilities of gaining public presence through new media, and the difficulty in authorizing these media, and the experiences they induce, as authentic.

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Introduction: Filmmaking, Mythmaking, Culture Making

Cited by 11 publications

References 2 publications

New Media, New Relations: Cyberstalking on Social Media in the Interaction of Muslim Scholars and the Public in West Sumatra, Indonesia

New Media, New Relations: Cyberstalking on Social Media in the Interaction of Muslim Scholars and the Public in West Sumatra, Indonesia

Religious cosmopolitanisms: Media, transnational Santería, and travel between the United States and Cuba

Religious revelation, secrecy and the limits of visual representation

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