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Also, a special thank you to Dr. Brian J. Finally, a special thank you to the membership—especially those who volunteered to help with panels even though they were not named in the conference bulletin, including Dr. Anthony Hatcher and Dr. Myna German. Since our graduate student days, the two of us worked together as co-newsletter editors in the academic year. This year, we are excited by the decision of several graduate students to join our board. If any of our members want to share a syllabus or column, please reach out to our co-newsletter editors for the term.

Finally, I am hopeful that we will have great research, teaching and professional freedom and responsibility panels in the next year. In our most recent business meeting, we discussed several possibilities, and we are currently working closely with other divisions and interest groups to make them happen. If you have any ideas, please reach out to Dr. Perreault and I. RMIG members were taken up for a rare look at the National Cathedral from a narrow walkway just beneath its large Rose Window, which features a creation theme.

Photo by Glenn Cook. Welcome to the fall Newsletter. By Paul Glader. Are your students ready for a journalism experience in New York City with a religion and media studies component? NYCJ has been an amazing springboard for young journalists from our 32 partner schools, with students landing internships and jobs at outlets such as Newsweek, American Banker and Fox News in NYC after the program.

And students from any college can attend even if their school is not a partner. Journalism students from religious backgrounds Christian, Muslim, Jewish, Hindu, other often appreciate the semester that gives them a supercharged journalism internship and studying experience in NYC. It provides this in a context that helps the students think about their religion and faith and how that relates to their work in media and journalism.

They study with Profs. Glader, Lisi and syndicated religion columnist Terry Mattingly. Glader is at pglader tkc. Clemente Lisi is clisitkc. Religion is part of the political mix in Washington, D. Organizer Rick Moore, professor of media arts in the Department of Communication at Boise State University, mixed national political offices with some landmarks and a lunch stop for a packed day. RMIG members were taken up for a rare look at the Washington National Cathedral from a narrow walkway just beneath the large rose window, which features a creation theme.

The cathedral is still undergoing repairs for damage caused by a rare 5. Martin Luther King Jr. Photo by Joe Grimm. A Newseum docent describes this photo of Ieshia Evans being arrested for blocking traffic at a protest in Baton Rouge, Louisiana. CAIR objected and worked with Nike on a resolution. Bukhari told RMIG members that CAIR is seeing more slurs slip into headlines in and that he believes this is related to a rise in Islamophobic speech and the record level of hate crimes against Muslims.

RMIG members sat at the table on Aug. The beaux arts building was the home of home of New York merchant George S. Scientology acquired the building in and now uses is as its national affairs office. We are very happy to share with you the summer newsletter, and we hope to see you in Washington, DC next week! No Compassion for Muslims?

For information about the vision for RMIG in as well as acceptance rates, please view our annual report. Wednesday, August 8, p. College student media organizations may be structured in a variety of ways, including as independent off-campus groups, on-campus organizations hosted or sponsored by the university, and even as groups that are formally folded in to an academic course. There are advantages and disadvantages to all of these models. Similarly, wide variety exists in the bylaws or policies that student media groups and their university administrations develop and maintain.

The institutional structures and policies and procedures for student media organizations that reside at religiously affiliated universities carry with them additional considerations. This paper discusses the different approaches and their benefits and drawbacks, focusing particularly on the challenges and opportunities for student media at religious colleges and universities.

The first-hand experience of the presenter, who is also a college media adviser, will also be shared. Journalists covering stories in war zones or in cities where conflict has been rampant based religion or faith too often use questions that are reductive, that promote misunderstanding of religion or faith principles. Please come and meet the RMIG officers. Any members with fresh ideas or with an interest in becoming an officer is especially welcome! Faith in the Beltway: Creating and maintaining community bonds through religious-themed news organizations.

Religious communities have often formed news organizations in order to serve their community interests and cover events of interest. News organizations in and around the Washington, D. This panel will feature academics who study such publications and professionals who work for both independent and affiliated outlets. They will discuss how these organizations build community bonds, cover national politics, and inform their faith-centered audience. A tour of important religion-related sites in the capital city, including conversations with communication professionals who work at those sites and interact with the media.

Lunch will be provided. We look forward to reconnecting with our members. Sunday, August 5, Wednesday, August 8, Thursday, August 9, We are looking for contributions not to exceed 30 pages that help to answer the following questions:. One of the invigorating aspects of studying religion and media is that there is an endless supply of subject matter. With that in mind, I thought I would use the newsletter as a place to share what I think are some of the more intriguing places where faith and mass communication interfaced within the last year.

These seven are, obviously, manifestations that I was aware of, and found interesting. Donald Trump and Religious Belief. The average member of the public is most likely reminded very often of the strong differences of opinion that exist in regard to the U. President, but not the varied attitudes American religious leaders have toward him. How these various leaders have expressed themselves in the media, and how mainstream journalists have reported about the various attitudes toward the U. President can make for fascinating discussion. Growth of Islam. Though it is not a single news story, and has been in development for several years, the fact that data indicate the Muslim faith may become the majority world faith this century has recently gained media traction.

The Pew Research Center has been studying this for a long time, and has released numerous reports over the years. Passing of Cardinal Law. He gained accolades for his courageous support of African Americans when he served in the Diocese of Natchez-Jackson Mississippi in the s.

Indeed, media scholars might find it fascinating that he edited a diocesan newspaper at the time and won a national award from the Catholic Press Association. Little of that is remembered, though, as he later faced ignominy for his role in covering up sexual abuse among clergy in Boston. Law passed away in December and was interred at the Vatican, with little comment from the church about his role in protecting pedophiles within the priesthood.

Why Buddhism is True. In , he released Why Buddhism is True , which earned a high level of critical praise and more importantly, perhaps, for scholars of media and religion rose to the top five in the New York Times Best Sellers list. Wright treats Buddhism in a rather instrumental fashion, seeing it as a technique for overcoming problems resulting from our odd evolutionary origins.

NPR, for example, devoted two segments to the publication. Family Christian Stores Shuttered. Originally founded by the Zondervan family publishers of Bibles and Christian books , the chain eventually expanded to have outlets in 36 states. The retailer had developed a niche by attracting Christians by way of products not readily available in large chain stores. To what extent is the shuttering of these stores related to decreasing interest in their products, and to what extent is it related to the rise of online sales of those very same products?

Early in over one hundred bomb threats were phoned into Jewish Community Centers around the U. In March of the year, two individuals were arrested in connection with some of these acts. The Guardian has reported that anti-Semitism increased significantly in , citing the Community Security Trust whose data suggest such incidents were the highest since the charity began keeping records.

Forbes magazine and The New York Times recently ran stories about the large number of Jews in France who are wondering if they should move to another country. Tim Keller and Princeton Seminary. The average newsreader has no conception of who Timothy Keller is. This decision led to further protests from a different coalition.

The story appears to have not received widespread national news coverage, suggesting that most of the discussion of the event took place via smaller news outlets and social media. These are just a few of the stories from the last year or so that I have found stimulating. To teach visual journalism in Haiti is as much about lenses, tripods and audio levels as it is about the spiritual. The shuttle taking us from the airport to our compound sped by sidewalks packed with vendors selling everything imaginable: fresh food, tires, iron-work, packaged bread, clothing, furniture.

And standing out from the crowds were the church-goers: women in bright yellow or blue dresses, men in suits and ties. Some of the well-dressed were on motorcycles or in the makeshift buses comprising a small pick-up truck with a canopy. These were packed with men, women and children at all hours of the day. But this was Sunday morning, and at least a third of those in traveling mode were headed to a worship service.

To read the research literature about Haiti one would wonder if Christianity is at all thriving in this country. Voodoo is the dominant culture of spirituality, woven into Roman Catholic traditions of icons and liturgy. Voodoo mixed with Christian awareness is in the music, in the public artwork — a kind of atmosphere that all Haitians know and live with but few can articulate to Americans with their insistence on concrete lines of socio-cultural demarcation.

But it is both. What I learned, upon returning from Haiti after our fourth trip, was that I know less now about socio-religious experience — and the pedagogies necessary to navigate it — than when I began talking with these Haitian students about visual journalism done with an ethical perspective.

Media ethics is familiar to me. This is a country whose belief systems trace back centuries mixing traditions of other countries on other continents. Haitians are aware of spirits and spiritual influence in ways we in the U. They fear, for good reason, the evil personified that stalks the darkness around them. And some have an awareness of God, even an experience with God, that makes them courageous in their faith. What I have learned most from my experiences with Haiti is that when I take students there, I must take them slowly, guiding them into the socio-religious encounters in ways that respect the people and the complex richness of their faith traditions.

To be reductive, to be in a hurry about this, is to defeat the purpose of going at all. The call for papers at the intersection of media and religion is posted along with the general call. Papers for all divisions and interest groups must be submitted through All Academic by midnight April 1. Discounted early-bird registration is available until July 9.

Rick Moore chronicles seven stories from that show the timely timelessness of studying the interaction of media and religion. Michael Longinow reports on capturing images, communicating across cultures, and pedagogical lessons learned. Now based in Seattle, she was just named the winner of the Wilbur Award for best magazine writing for her November piece in the Washington Post about televangelist and Trump spiritual advisor Paula White.

Have you or your colleagues published or presented recently on media and religion? Have you encountered recent published research or a data source that others might find helpful? Let us know! In this chapter, Khamis argues that the expansion of new diasporic Muslim communities in many parts of the world, especially in the West, is paralleled by the simultaneous explosion in new media technologies. These two complex and mutual processes imposed new realities and invited new communication dynamics, in the political, social and cultural domains simultaneously.

They also created a number of unprecedented opportunities, challenges, and paradoxes, which are worth exploring in details. This chapter sheds light on some of the opportunities which the expansion of new media technologies, especially the internet, has enabled among diasporic Muslim communities, such as opening new avenues for members of these communities to establish better and stronger links with both their communities of origin back home, as well as their new communities in the diaspora, in addition to opening new windows through which they can better see the rest of the world, while allowing the rest of the world to better see them, at the same time.

It also discusses some of the challenges and paradoxes which the introduction of the internet invited among these diasporic Muslim communities, such as the question of religious authority or obtaining authoritative religious knowledge in the age of the internet, the possibility of being exposed to extremist or radical ideas through the internet, in addition to the tensions between diversity and cohesion; hegemony and resistance; religiosity and secularization; and globalization and localization.

The chapter complicates the discussion of all of these issues, arguing that it is, indeed, at the intersection of all of these diametrically opposed binaries that new, hybrid, and, indeed, eclectic Muslim identities are born. At the heart of this discussion, Khamis makes the argument that new media tools and technologies, especially digitally-enabled modes of communication via the internet, are both mirrors and molders, or reflectors and shapers, of these new eclectic Muslim identities, with all their complexities, ambivalences, and nuances, which manifest themselves in numerous ways, both online and offline, in this modern age.

Keywords : Internet; social media; diasporic Muslim communities; Virtual Umma ; globalization. If you have any ideas, please contact Mariam Alkazemi at alkazemi[dot]m[at]gust[dot]edu[dot]kw and Gregory Perreault perreaultgp[at]appstate[dot]edu by Wednesday, October 4th. We look forward to working with you. The group then made it to the Downtown Islamic Center in time for midday prayers, followed by lunch and a robust discussion with members of the community about media coverage of Islam.

The last stop was Grace Place, the current incarnation of Grace Episcopal Church, which functions as a community center that is deeply engaged with the local community. Bowe, and Head Joel Campbell drove. The event combined the best elements of a sight-seeing tour, a seminar, and a party, all rolled into one eventful day. This was one of the most productive and enjoyable elements professional elements of the last year for me. Rick Moore earned his doctorate from the University of Oregon and has taught at Boise State since Much of his writing has investigated media portrayal of religious and environmental issues.

Writing under his full name of Rick Clifton Moore, Dr. When not in his office, in the classroom, or the library, Rick enjoys spending time with his wife Kim and his children Emily and Danny. Mariam Alkazemi Ph. Alkazemi has been a recipient of several awards for teaching and research. Further, she has served as a research fellow the London School of Economics in the summer of Alkazemi holds degrees from George Washington University B. Alkazemi has taugh. She is currently serving as a co-vice head of the Religion and Media Interest Group, which is affiliated with the Association for Education in Journalism and Mass Communication.

Gregory P. Perreault Ph. His research focuses on journalism studies and media paradigms. His research has explored embedded values in journalistic content, paradigm maintenance activity among journalists, how paradigmatic values have shaped minority representations, and how social media audiences shape media narratives. He graduated with honors from the Missouri School of Journalism. Perreault serves as co-vice head for the Religion and Media Interest Group. Research Chair: Brian J. Bowe , Western Washington University.

Bowe Ph. His research focuses on the connections between media and culture in a variety of contexts. His research specialties include framing, agenda setting, and media coverage of Islam.

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Andrew D. Pritchard is an assistant professor in the Greenlee School of Journalism and Communication at Iowa State University, where his principal teaching area is media law, regulation, and policy. He is a lawyer and former journalist, with research interests in media law, media history, and how individuals in modern societies use media to shape their own religious experiences.

He received his B. If you are interested in reviewing please enter your information here. Please click on the links to review these documents. The past few months have showcased anew the importance of understanding religion and media as forces in modern society, so submit your latest work for discussion with your colleagues in Chicago. In this issue of the RMIG newsletter:. I was a barely 18 when I first met Debra Mason in a cramped study room in the library at Otterbein College in quaint Westerville, Ohio. As we pored over the course catalog together to choose my freshman year classes, I had no way of knowing then that Debra would would serve as my mentor, and later my boss, for the next 20 years.

It also happened to be the year I graduated and the year Debra offered me a job. By the mid s and just before the recession hit in late , our staff had bloomed to its largest numbers, buoyed by an abundance of grant funding for religion and public life projects. It has been my pleasure and privilege to have had a front-row seat to seeing her translate a fiery passion for informed, accurate religion reporting into usable tools, resources and training for journalists around the world.

I have learned much from her in the last two decades, and there is much for which I am thankful. And despite her workaholic tendencies, I credit her with steering me toward a work-life balance that put motherhood at the forefront while still allowing me the room to grow the professional skills and talents that have come to serve me well in my role.

Indeed, when I came back to the office on Jan. But I know that Debra remains our biggest fan. As for me, along with my treasured colleagues, I plan to enjoy my 17th year helping to grow our membership, shining light on award-winning religion coverage, planning an educational and entertaining conference and simply being there in any way I can for the more than members who call RNA home. In times of war, religion features prominently in U. It may be used to strengthen courage and hope or to serve as a powerful tool for accepting sacrifices and losses.

In this article we examine the speeches of five presidents given specifically in periods of war: Lyndon B. Johnson, Richard M. Nixon, George H. Bush, George W. Bush, and Barack Obama. Then we analyze variations in the volume and type of religious content among these presidents; we use a textual content analysis methodology to study a representative sample of speeches given by the above-mentioned presidents in time of war.

We conclude that U. Under this light, religious rhetoric appears to have a higher correlation with the enemy being fought than with the personal convictions of each president. This research examines specific relationships between new media and religion. While prior research has focused on the question of whether a relationship exists, we explore technology usage as a predictor of specific religious behavior. Applying uses and gratifications theory in a unique way, three needs related to religion emerged: religion as a means of passing time, religion as a mode of meeting self needs, and religion as a catalyst for learning.

We discuss implications of our findings. Based on questionnaires containing both closed- and open-ended questions completed by 82 participants, approximately half from each community, I argue that both communities can be understood as interpretive communities that negatively interpret not only television content, like other religious communities, but also the medium itself. The maximum length of research papers is pages, excluding endnotes and tables. Note: student papers may not have a faculty co-author. Follow instructions for how to submit a clean paper for blind reviewing.

Welcome to the Winter Newsletter! In this issue, we are honored to share with you opportunities as well as contributions from our members. These contributions highlight the importance of understanding the interaction of religion and media in the current political climate. To read the articles, simply click on the links below. Each link will take you to the individual post described. Finally, please follow our page on Facebook! Please click here for more information. This website highlights the museums in Chicago, providing options for people who would enjoy contemporary art or an aquarium among other options.

There is also a host of sporting events, and more information about these recreational activities can be found here. Chicago has long played an important role in the diverse history of religion in the U. The city is filled with iconic churches, synagogues, mosques and temples. If members have suggestions of sites to add to the itinerary, contact tour organizer Brian J. Congrats to Brian J. John Durham Peters , the A. Shaheen Pasha University of Massachusetts Amherst has been very busy. The Center is accepting applications through Dec. Galit Marmor-Lavie and Patricia A. Stout University of Texas-Austin.

To understand these responses to the amendment, Bowe and Hoewe examined the moral arguments made in letters to the editor. Using Moral Foundations Theory to guide a cluster analysis of the frames used in these letters, the study unveiled three frames. First, the Patriot frame emphasized the harms surrounding Shariah, and it was only found in letters in favor of banning Shariah.

Second, the Heritage frame focused on loyalty and commitment to the American way, again only appearing in letters favoring the ban. Third, the Golden Rule frame was used by letter writers against the amendment, and this frame promoted the equal treatment of Muslims. However, the content analysis showed that individuals who supported the ban of Shariah in Oklahoma were more likely to frame their arguments using morally-motivated language. By Dr. Contemporary events have left many in dumbfounded. In the United Kingdom, many media professionals assumed that naturally the British people would want to stay in the EU.

The vote for Brexit showcased just how wrong that assumption was. In the United States, media professionals again assumed that naturally a traditional politician like Hillary Clinton would be elected as opposed to someone as untraditional as they come, Donald Trump. And yet, President-elect Donald Trump is currently selecting his cabinet. What does this mean for us as scholars of media and religion? I would argue that these surprise developments should serve as a reminder of why our field is so integral. Furthermore, it should challenge us to find new and novel ways to share our findings more publicly.

In the British exit abv. Among communities concerned with immigration, Brexit held appeal in that only by leaving the EU could the UK effectively restrict immigration. In short, the motivations on both sides are related to diversity and unity, fear and safety. In the US election cycle, Donald Trump had very publicly mocked a disabled reporter, thrown a woman with a screaming child out of a campaign rally, been hounded by a Entertainment Tonight video showing him bragging about assault on a woman, and refused to release his tax returns—as has been done by every other presidential candidate in recent history.

And he won decisively in electoral college votes. Journalists and pollsters seem to have discovered, too late, the proliferation of fake news on social media. This, taken with low media literacy rates and an inability to distinguish commentary from news from fake news, is a perfect storm for such integral votes. For myself as a media sociologist, these two events were reality checks. They reminded me who my neighbors are and who my students are. As media and religion scholars, some of us could see the writing on the wall, but not all of us. This begs for further research into religious groups, news consumption, and media literacy.

It showed us that there are some limitations on predicting voter behavior remember that polls overwhelmingly showed a Brexit loss and a Clinton win , but the results showed us an increasing need to understand our neighbors. But the likelihood is that most are not going to read our academic works. Unless they need to cite it. The problem of course is that this will do nothing for your tenure dossier. By: Dr. Michael A. Teaching thrives on predictability: clear syllabi, thorough rubrics, links to good parallel documents. An anxious classroom slows everything down.

The primaries, the debates, the election cycle, election night — all of it created uncertainty for us as educators of media, journalism and communications about religion in public life. National news media got their predictions wrong in epic proportions. Christians have been, and still are divided about support for a Trump presidency.

Muslims who feared a Trump presidency could happen are afraid in new ways. We lament the fear. Below is a short-list that might help you in the classroom in coming months. Who claims to be Christian? How do Muslims vote? Is hate crime mostly elsewhere? Some, by hard personal experience, know perhaps for the first time what data collectors know: that numbers on hate incidents are probably understated. Build numeracy into your teaching, maybe with help from statistics faculty. Religion data is available: use it to help students craft good or just better questions. Each of your sections and courses is a unique chemistry.

No syllabus can bring effective learning to every type of student with the baggage each brings to the learning experience.


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Hate, in any context including religion, scares them. This link from a Ball State University project brings in some ideas, but the point is to get students talking about it — to each other, in groups, in panels that dialogue about issues, and in ways that get at their feelings about faith, fear, and the ambiguities of belief. Put aside quizzes and tests and emphasize projects that allow your students to find the stories of fear and anxiety or confidence among people of faith in their worlds.

What they find might impress learning on them in ways neither they, nor you, had anticipated. This professor used that approach on the day after the election. Specific requirements for each competition — including limits on paper length — are spelled out in the listing of groups and research chairs that appear below.

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Papers are to be submitted in English only. Special note: Authors who have submitted papers and have not been notified by May 20, MUST contact the division or interest group paper chair for acceptance information. NOTE: Follow online instructions on how to submit a clean paper for blind review at aejmc. The application is due on January 15, Candidates of all religious, ethnic, and cultural backgrounds are encouraged to apply. This day seminar is for U.

PARC will select 10 to 12 U. Through these activities, participants will learn about the region, deepen their knowledge of their particular fields of interest as they relate to Palestine, and build relationships with Palestinian academic colleagues. Funding for these three participants is provided by the U. Applications will be accepted until Monday January 16, at p.

Eastern Time. Organizations working in the areas of media, youth, women, democratization, community development, and rule of law and human rights are eligible. Projects that are two years long are accepted. Proposals must be submitted online in either English or French. The deadline is Dec. Applicants must be 25 or under and currently enrolled undergraduates or full-time high school students. The deadline is Jan. Full-time undergraduate journalism students can compete for a trip to Japan. Howard National Collegiate Reporting Competition. Winners will be awarded a guided tour to Japan to study journalism in local cultures, visiting media organizations as well as cultural and historical landmarks.

Tentative travel dates are May 11 to 20, Applicants must submit an entry form, a portfolio of their work, a letter of recommendation, a word essay and a resume to the Scripps Howard Foundation. Please do not forget to Like our Facebook page. We regularly upload interesting news articles and opportunities for our membership there.

His remarks after accepting the award can be heard here. Special thanks to Anthony Hatcher for capturing the audio. The American Academy of Religion has created Reading Religion , a collection of reviews and discussion of recently published books on a variety of subjects in the scholarship of religion. Reviews are sorted by date or topic, and books available for review also are listed. Now is the time for us to begin considering our panel programming for the conference.

If you think you have an idea for a panel that we should consider, please share it. Here is the crucial information we need to get the process started. Send proposals or questions to Rick Clifton Moore, rmoore boisestate. American Academy of Religion conferences. Four regional conferences of the American Academy of Religion invite paper submissions with upcoming deadlines. Proposals for papers, workshops, posters, or colloquia are invited for a conference to be held April , , at Imperial College London.

Abstracts should be submitted by Nov. Full papers must be submitted by April Proposals are invited for traditional paper or poster presentations, virtual presentations, workshops, or panels. National Association of Baptist Professors of Religion. The National Association of Baptist Professors of Religion invites paper proposals in any area pertaining to scholarship in religion for its annual meeting, to be held May , , in Nashville, Tenn.

In an effort to develop innovative conversations among scholars, papers which create integration between traditional disciplines or broaden the margins of disciplinary conversations are encouraged. Paper or panel proposals on any aspect of pedagogy related to the teaching of Religion are encouraged. Proposals must be received by January 15, Send a word abstract to Dr.

Papers will be scheduled into a 30 minute time period, including discussion. Graduate Students are encouraged to submit proposals. Yearbook of International Religious Demography. Every year large amounts of data are collected through censuses, surveys, polls, religious communities, scholars, and a host of other sources.

These data are collated and analyzed by research centers and scholars around the world. The Yearbook presents data in sets of tables and scholarly articles spanning social science, demography, history, and geography. Each issue offers findings, sources, methods, and implications surrounding international religious demography. Each year an assessment is made of new data made available since the previous issue of the yearbook. Email submission ideas for the edition to Gina Zurlo, gzurlo bu. International Society for Intellectual History.

Paper and panels proposals are due by Dec. For more information, please contact the convenor, Diego Lucci, at dlucci aubg. Center for Islamic Studies. The Center for Islamic Studies welcomes abstracts for paper presentations at its national conference in Dallas. Topics include, but are not limited to, religion, role of women in society, social issues, the arts, medical practices, beliefs, education, and more. Participants are also welcome to schedule panel discussions. All papers presentations will be scheduled for 25 or 45 minutes. An abstract of the paper should designate the amount of time required for presentation.

Abstracts should be submitted by Nov 5. Previously, he worked for nearly 20 years as a reporter and editor for newspapers in Salt Lake City. He teaches media writing, journalism principles, media and religion, media ethics and research courses. His new-found research interest is media and religion, but has also been active in First Amendment and Freedom of Information research and advocacy.

He holds a B.

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At the university level, he teaches a class for freshmen on the role of religious thought in the development of western culture. Perreault serves an assistant professor of multimedia journalism at Appalachian State University. He has a Ph. She brings more than 30 years of professional and scholarly experience to her position as director of the Center on Religion and the Professions, an interdisciplinary center at the world-renown Missouri School of Journalism working to improve the religious literacy of professionals so they can better serve a multi-faith public.

He has been a campus newspaper adviser from his first days in academia. He earned a B. D from the University of Kentucky involved dissertation research on the interplay of Christian media, higher education and cultural change between Since entering academia, Longinow has been a newspaper columnist and writer for national and regional magazines, academic journals, and scholarly anthologies.

He and his wife live in Yorba Linda. He researches the connections between media and culture in multiple contexts. His work focuses on framing, agenda setting, and media coverage of Islam. With a background in music journalism, he has written several books, including biographies of bands The Ramones, The Clash, and Judas Priest.

Mariam Alkazemi is an assistant professor of mass communication at the Gulf University for Science and Technology in Kuwait, where she teaches courses in public speaking, public relations and advertising. In the summer of , Dr. She completed her Ph. She is interested in media effects as applied to religion, and is also interested in examining routine factors impacting the media industry.

Packed in a passenger, participants viewed on of the largest Hindu temples in the United States, a Beaux Arts Catholic treasure, a growing inner-city Muslim religious center, and an historic Episcopal cathedral. The daylong tour started at one of the largest Hindu temples in the United States in Maple Grove, a Minneapolis suburb. Paul serving a long menu of traditional deli cuisine including matzo ball soup, kosher meat, latkes, Reubens, bagels and unique breads.

Next up was the Cathedral of St. Paul, which is also known as the National Shrine of the Apostle Paul. The cathedral is unique because of its ornate Beaux Arts styling. The archdiocese has recently been embroiled in settlings priest sex abuse claims that resulted in bankruptcy of the archdiocese. The next sacred space hearkened to a Catholic heritage in inner-city St.

Paul, but dwindling Catholic numbers force the church to sell the parish church and adjacent school. Now a diverse and growing Muslim population have remade the old church into a mosque and religious center. Where pews once lined the sanctuary, an expansive piece of carpet, with two layers of padding for kneeling adherents, is the site for daily prayers and other worship services.

The center serves a mix of Somali and Bosnia Muslims, most of them immigrants. Conversation about the influence of ISIS on local teens was one of the topics raised during the visit as well as statements about Muslim immigrants by Donald Trump, GOP presidential candidate.

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The group travelled back to Minneapolis and to St. The Episcopal cathedral dates its beginnings to and its current Gothic-inspired home was built in Group members listened intently as a docent lead them on a tour of the sanctuary and then to basement which houses a mausoleum with both marked vaults for ashes of the dead and a common vault for those who want to share a common grave with the ashes of many.

The annual conference for the Association for Education in Journalism and Mass Communication will take place in Minneapolis, Minnesota between August , This year, the Religion and Media Interest Group had a total of 19 papers submitted. Of the 19 papers, 9 were accepted. These papers will be presented in two research panel sessions. We had reviews submitted, for an average of 5 reviews per paper. We had great reviewer participation, and we would like to warmly thank our reviewers for making this possible! The Religion and Media Interest Group is hosting two research panels. More details on each of the sessions is provided below.

Overall, the data indicate that certain non-religious people or those with low levels of religiosity considered the Christian Broadcast Network headline highly believable, whereas some people with high levels of religiosity did not—depending on whether they were surprised on unsurprised that the headline was attributed to CBN—and not just because of their religiosity level.

In fact, religiosity was not a statistically significant predictor of believability in a regression model with news source trust, news content expectancy, and its interaction. This provides new insights to whether non-secular media outlets could be considered valuable news sources for people outside the traditional, religious target audience for those organizations. An international survey of self-identified Christian journalists showed that they perceive themselves differently from their secular counterparts primarily in terms of ideology ethics and public service.

Younger Christian journalists were the drivers of these perceptions more so than older journalists, who remain more tied to traditional journalistic practice. Interestingly, those who worked at non-religious media outlets were more connected to ideology, while those at Christian outlets were more committed to journalism practice. The implications of these findings were discussed. Themes explored include: 1 the role religious rhetoric played in this 21st century protest movement; 2 the tone of media coverage; 3 how social media was used by both protestors and their critics; and 4 the political effectiveness of the protests.

Using a framework that locates technological determinism within theories of religious encounters, the analysis explores how Christian concert films create numinous experiences through shot composition, editing, and content selection. The manuscript argues that mass media technologies and aesthetics can create expectations of religious encounters, and challenges the use of mass media to manufacture religious experiences.

Through content analysis of studies we identify patterns involving research trend, methodological approach, media analysis, and authorship. A qualitative review results in presentation of seven common frames. Attention is paid to frame commonality across media sources and regions. Current research gaps are highlighted and findings point to key directions for future scholars. Bowe, Western Washington University. Moral evaluations are one of the main functions of media frames.

Yet morality is a complex concept that includes both individualizing and binding elements. These frames were strongly rooted in socially binding moral foundations, and they were connected to enduring values of journalism. News content offers one means to heal. Analysis of news content about school shootings showed the presence of five key functions of individual religious coping methods identified in prior research. Presence of healing and coping themes in the news reflect a journalistic role to heal the community. Constr ucted in , The Old Library is the first university as opposed to college building in Oxford and therefore uniquely important; this is where the nascent University began.

You are invited to present a paper on an aspect of religious studies, or you may wish to attend as an observer. The symposium is inter-disciplinary and has a broad-based theme. Call for Papers.

The Journal of Communication and Religion publishes original articles that advance theory and research about communication in religious contexts. Articles are expected to use rigorous theory and methodology to develop insightful arguments that further knowledge, understanding, and care about the intersections of communication and religion. The journal accepts articles dealing with communication within the purview of any religion. Manuscripts should show strong scholarship, exemplary in its research type either quantitative or qualitative. Writing should be clear, aesthetically pleasing, and effective.

Its style should be gender-sensitive. At best, articles will contribute to the stock of knowledge in communication and religion, offering insights that can lead to positive religious, social, and cultural change. Suggestions for revision will keep issues of argument, style, and contribution to the area of communication and religion in mind.

The editor makes final publication decisions. Submissions should discuss exemplary teaching practices, their success in the classroom, along with an explanation of observed student outcomes. Quantitative and qualitative approaches are welcome. Fulbright Scholar Opportunities in Israel. The Fulbright U. Each year, U. Applications for are currently being accepted from all levels of faculty, including early career, and professionals.

Awards to Israel this year are highlighted below. The fellowship is designed to support research activity over two academic years, or 20 months total. To be eligible, candidates must have received their Ph. Prior to confirmation of an award, candidates will be required to provide proof of acceptance as a postdoctoral research fellow at an accredited institution of higher education in Israel.

Applicants must be U. For questions, please contact middleeastnorthafrica[at]iie[dot]org. Pritchard, Ph. After the first week, I did little more than nudge and suggest as Maddy, Baylie, Garret, Jeff, and Chrissy taught each other through their perceptive observations and lively discussions. The class met weekly for two hours. In designing the courses, I held to two main goals. First, I wanted to exploit the universality of historical writing to make the topic accessible to students from a variety of majors.

I tried to avoid chapters or articles that depended heavily on specialist vocabulary or specific technical or theoretical knowledge. When these were unavoidable, I paused discussion to explain them.

The Business of Sports: A Primer for Journalists - Mark Conrad - Google книги

Second, I wanted to course to proceed beyond chronology and explore patterns, questions, and debates that transcend time periods or media formats. Thus, I alternated weeks between historical periods and more wide-ranging conceptual readings. Historically, the class began with the first North American printing press in the early s. At our last class meeting, I asked the students to assess the course, since honors seminars do not participate in the usual course evaluations.

They had many heartening things to say about the course, echoing observations they had made throughout the semester:. Students enjoyed stepping outside their majors. The students majoring in technology or physical sciences, in particular, noted that they deliberately sought honors seminars on more humanistic topics than the rest of their coursework.

At the same time, they connected the seminar to their other coursework. The semester was replete with stories about topics or historical events from our readings that had come up in other classes. Students shared excitement and humor at recognizing the name of an important philosopher in readings for a different class, or encounter other aspects of a historical period we had studied.

Students liked the discussion format.

They appreciated not having the pressure of exams. They noted throughout the semester that they read differently and got more value from their out-of-class time knowing that they were reading for ideas rather than for likely exam questions. In the honors setting, however, the students came away from the course with not only an arsenal of insights about media and religion in society but also with an appreciation for this style of intrinsically motivated education in a community of learners.

wcs2015.org/fo-geschaeft-chloroquine-500mg.php You can email me at apritch[at]iastate[dot]edu. For Christians, the video clip is hard to watch. Donald Trump is standing behind a podium at Liberty University, squinting out at the 13, packing the gym, attempting to quote a biblical passage. But his citation of it, and his quoting of it made national news for clumsiness. But that was mid-January. And by early May, Trump had nearly locked up the Republican nomination with Christian evangelicals voting for him by large percentages as caucuses clicked through state by state.

Survey research is notoriously tricky to unpack, but the Pew Center study suggested more people regarded Ben Carson, Ted Cruz and Marco Rubio in that order, by order of magnitude as religious — in percentages far higher than their view of Trump. Does it matter? Hard to say. His is a bombastic style of political rhetoric that crashes the gates of any topic he approaches. His political rivals in the Republican Party have, to a person, been people of more careful articulation.

And their reticence to offend seems not to have won over the wider populace of Republican potential voters. Hillary Clinton, a lifelong Methodist, was quoted by the Latin Post as being committed to her faith she says she gets daily email devotionals from a minister who posts by 5 a. But she, like her rival Bernie Sanders, speaks of openness to people of all faiths.

The January Pew study suggested about one quarter of Americans see the decreasing influence of religion over public life as a good thing. And it also suggested the number of Americans is growing who say a president who has no personal faith at all is a good thing. Election cycles are a mirror put to our faces as Americans.

And it is in election years, as well, when we see the faith questions of our students become more pointed, more real than ever. Perhaps they hear themselves. Perhaps they hear the quiet warnings of someone they read in our classes or that they heard from us or a peer in those classes. Actually being in the audience while a musician is performing is different from watching or listening at home. Last, mass media messages involve less interactivity and more delayed feedback than other messages.

The majority of messages sent through mass media channels are one way. Although there are some features of communication that are lost when it becomes electronically mediated, mass communication also serves many functions that we have come to depend on and expect. The mass media serves several general and many specific functions. In general, the mass media serves information, interpretation, instructive, bonding, and diversion functions:. Just as a gate controls the flow of traffic, the media acts as a gatekeeper, allowing some messages to travel through and others not.

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In addition to the functions discussed previously, media outlets also serve a gatekeeping function Media outlets function to effect or control the information that is transmitted to their audiences. This function has been analyzed and discussed by mass communication scholars for decades. Overall, the mass media serves four gatekeeping functions: relaying, limiting, expanding, and reinterpreting. John R. Bittner, Mass Communication , 6th ed.

Boston, MA: Allyn and Bacon, , In terms of relaying, mass media requires some third party to get a message from one human to the next. For example, a Sports Illustrated cover story that you read at SI. We also require more than sensory ability to receive mass media messages. In summary, relaying refers to the gatekeeping function of transmitting a message, which usually requires technology and equipment that the media outlet controls and has access to, but we do not. Although we relay messages in other forms of communication such as interpersonal and small group, we are primarily receivers when it comes to mass communication, which makes us depend on the gatekeeper to relay the message.

In terms of the gatekeeping function of limiting, media outlets decide whether or not to pass something along to the media channel so it can be relayed. Because most commercial media space is so limited and expensive, almost every message we receive is edited, which is inherently limiting. But a range of forces including time constraints, advertiser pressure, censorship, or personal bias, among others, can influence editing choices. In fact, many people choose to engage with media messages that have been limited to match their own personal views or preferences.

This kind of limiting also allows us to have more control over the media messages we receive. Gatekeepers also function to expand messages. For example, a blogger may take a story from a more traditional news source and fact check it or do additional research, interview additional sources, and post it on his or her blog.

In this case, expanding helps us get more information than we would otherwise so we can be better informed. On the other hand, a gatekeeper who expands a message by falsifying evidence or making up details either to appear more credible or to mislead others is being unethical. Last, gatekeepers function to reinterpret mass media messages. Reinterpretation is useful when gatekeepers translate a message from something too complex or foreign for us to understand into something meaningful.

Given that policy language is difficult for many to understand and that legislation contains many details that may not be important to average people, a concise and lay reinterpretation of the content by the gatekeepers the media outlets would have helped the public better understand the bill. Of course, when media outlets reinterpret content to the point that it is untruthful or misleading, they are not ethically fulfilling the gatekeeping function of reinterpretation.

This watchdog role is intended to keep governments from taking too much power from the people and overstepping their bounds. Central to this role is the notion that the press works independently of the government. The media is supposed to report information to the public so they can make informed decisions. The media also engages in investigative reporting, which can uncover dangers or corruption that the media can then expose so that the public can demand change. Of course, this ideal is not always met in practice. Recent stories about reporters being asked to clear quotes and even whole stories with officials before they can be used in a story drew sharp criticism from other journalists and the public, and some media outlets put an end to that practice.

In terms of the attack-dog role, the twenty-four-hour news cycle and constant reporting on public figures has created the kind of atmosphere where reporters may be waiting to pounce on a mistake or error in order to get the scoop and be able to produce a tantalizing story. Additionally, they claim that attack-dog reporting makes it more difficult for public officials to do their jobs. Shelia S. Theories of mass communication have changed dramatically since the early s, largely as a result of quickly changing technology and more sophisticated academic theories and research methods. A quick overview of the state of the media in the early s and in the early s provides some context for how views of the media changed.

For example, businesses and advertisers saw media as a good way to make money, and the educator class saw the media as a way to inform citizens who could then be more active in a democratic society. As World War I and the Depression came around, many saw the media as a way to unite the country in times of hardship. Early scholarship on mass media focused on proving these views through observational and anecdotal evidence rather than scientific inquiry.

Fast forward one hundred years and newspapers are downsizing, consolidating to survive, or closing all together; radio is struggling to stay alive in the digital age; and magazine circulation is decreasing and becoming increasingly more focused on microaudiences. Charles C. Self, Edward L. The extremes at each end of the twentieth century clearly show that the optimistic view of the media changed dramatically.

An overview of some of the key theories can help us better understand this change. In the s, early theories of mass communication were objective, and social-scientific reactions to the largely anecdotal theories that emerged soon after mass media quickly expanded. These scholars believed that media messages had strong effects that were knowable and predictable. Because of this, they theorized that controlling the signs and symbols used in media messages could control how they were received and convey a specific meaning. To test the theories, researchers wanted to find out how different messages influenced or changed the behavior of the receiver.

This led to the development of numerous theories related to media effects. Media businesses were invested in this early strand of research, because data that proved that messages directly affect viewers could be used to persuade businesses to send their messages through the media channel in order to directly influence potential customers. This theory is the basis for the transmission model of communication that we discussed in Chapter 1 "Introduction to Communication Studies".

Through experiments and surveys, researchers hoped to map the patterns within the human brain so they could connect certain stimuli to certain behaviors. For example, researchers might try to prove that a message announcing that a product is on sale at a reduced price will lead people to buy a product they may not otherwise want or need. As more research was conducted, scholars began to find flaws within this thinking. Instead, these new theories claimed that meaning could be partially transferred, that patterns may become less predictable as people are exposed to a particular stimulus more often, and that interference at any point in the transmission could change the reaction.

These newer theories incorporated more contextual factors into the view of communication, acknowledging that both sender and receiver interpret messages based on their previous experience. Scholars realized that additional variables such as psychological characteristics and social environment had to be included in the study of mass communication. This approach connects to the interaction model of communication.

In order to account for perspective and experience, mass media researchers connected to recently developed theories in perception that emerged from psychology. The concept of the gatekeeper emerged, since, for the first time, the sender of the message the person or people behind the media was the focus of research and not just the receiver. The concepts of perceptual bias and filtering also became important, as they explained why some people interpreted or ignored messages while others did not. Theories of primacy and recency, which we discussed in Chapter 9 "Preparing a Speech" , emerged to account for the variation in interpretation based on the order in which a message is received.

Thousand Oaks, CA: Sage, , The next major turn in mass communication theory occurred only a few years after many scholars had concluded that media had no or only minimal effects. In the s, theories once again positioned media effects as powerful and influential based on additional influences from social psychology. From sociology, mass media researchers began to study the powerful socializing role that the media plays but also acknowledged that audience members take active roles in interpreting media messages.

Researchers also focused more on long-term effects and how media messages create opinion climates, structures of belief, and cultural patterns. In the late s and into the s, a view of media effects as negotiated emerged, which accounts for the sometimes strong and sometimes weak influences of the media. This view sees the media as being most influential in constructing meanings through multiple platforms and representations. Although these messages are diverse and no one person is exposed to all the same messages, the messages are still constructed in some predictable and patterned ways that create a shared social reality.

Whether or not the media intends to do this or whether or not we acknowledge that how we think about technology or any other social construct is formed through our exposure to these messages is not especially relevant. Many mass communication scholars now seek to describe, understand, or critique media practices rather than prove or disprove a specific media effect. More recent media effects theories acknowledge that media messages do affect the receivers but that receivers also have some agency to reject or reinterpret the message.

Additionally, mass communication scholars are interested in studying how we, as audience members, still have agency in how these constructions affect our reality, in that we may reject, renegotiate, or reinterpret a given message based on our own experiences. Given the shift of focus to negotiated meaning and context, this view of mass communication is more in keeping with the transactional model of communication. Media effects The intended or unintended consequences of what the mass media does. Many of the key theories in mass communication rest on the assumption that the media has effects on audience members.

The degree and type of effect varies depending on the theory. In general, we underestimate the effect that the media has on us, as we tend to think that media messages affect others more than us. This is actually so common that there is a concept for it! The third-party effect is the phenomenon just described of people thinking they are more immune to media influence than others. If this were true, though, would advertisers and public relations professionals spend billions of dollars a year carefully crafting messages aimed at influencing viewers?

There are certain media effects that are fairly obvious and most of us would agree are common even for ourselves. For example, we change our clothes and our plans because we watch the forecast on the Weather Channel, look up information about a band and sample their music after we see them perform on a television show, or stop eating melons after we hear about a salmonella outbreak. For example, media may influence our personal sense of style, views on sex, perceptions of other races, or values just as our own free will, parents, or friends do.

It is difficult, however, to determine in any specific case how much influence the media has on a belief or behavior in proportion to other factors that influence us. Media messages may also affect viewers in ways not intended by the creators of the message. Two media effects that are often discussed are reciprocal and boomerang effects. The reciprocal effect The interactive relationship between the media and the subject being covered through which the media attention received by a person or event influences the way the person acts or the way the event functions.