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Dissertations / Theses on the topic 'Mass media and religion'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Miller, Alanna Rachel. "Negotiating Religious Identity and Mass Media: Examining the Relationship Among Lived Religion, Mass Media, and Narrative Identity." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/340862.

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Media & Communication<br>Ph.D.<br>The purpose of this dissertation is to further clarify the role of mass media for evangelicals in negotiating religious identity. This project uses lived religion, cultural studies, and narrative identity as a framework. Over the course of seven months, I conducted participant observation in an American Baptist congregation, where I observed both their religious and media practices. Additionally, I conducted qualitative interviews with selected key congregants to get a fuller picture of both their media use and their narrative religious identity. I found that narratives about media and media use led participants to certain strategies of distancing and/or integrating media with their religious identity. Various narrative tools, such as maps, symbolic inventories, tropes, and spiritual anchors, were used by participants to juxtapose media with their religious practice. By using these tools, participants sought to gain more moral and religious certainty by using media as both a proxy for self and as a proxy for Others. As moral and religious uncertainty is a characteristic of modernity, I conclude that there may be ramifications for larger media use and moral thought.<br>Temple University--Theses

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2

Walker, Timothy James Bolls Paul David. "The good news measuring the impact of religious words in mass media communication /." Diss., Columbia, Mo. : University of Missouri--Columbia, 2008. http://hdl.handle.net/10355/5710.

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The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Title from PDF of title page (University of Missouri--Columbia, viewed on October 6, 2009). Thesis advisor: Dr. Paul Bolls. Includes bibliographical references.

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3

Einstein, Michael G. "Mass Market Mayhem: The Conservative Discourse and Critical Function of the Left Behind Series." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1153937924.

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4

Kim, Younglae. "Imagination and religious education in the electronic media age." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Sati, Mohamed A. "Internet Islam: An Analysis of U.S.-Based Websites Dedicated to Promoting an Islamic Viewpoint in the Post 9/11 World." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1245935036.

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6

Dankasa, Jacob. "New media as tools for evangelization| Towards developing effective communication strategy in the Catholic Church." Thesis, Saint Cloud State University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1526869.

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<p> This study suggests the audience that needs to be reached in the Catholic Church and that audience’s characteristic behavior towards using the tools of the new media in relation to their attendance in and commitment to church activities.</p><p> Three hundred and two young Catholics ages 12 to 24 residing at the St. Cloud diocese, Minnesota, U.S.A. responded to the survey. An electronic non-random survey was carried out. The study asked what tools of the new media the Catholic youths use the most and how they use them.</p><p> The results revealed a strong involvement by the Catholic youths in the use of the Internet. Eighty-three percent of Catholic youths are likely to use the Internet on a daily basis. The results show that Catholic youths are more likely to be familiar with social network sites than with weblogs, and are likely to be found more on social network sites such as Facebook and YouTube. The most likely activity carried out by this group online is watching video webcast or clips. The results suggest loss of interest on religious issues by Catholic youths. The findings show that more Catholic youths are undecided if they will participate in activities organized online by the church.</p><p> This study concluded that although the results do not point to enthusiastic Catholic youths who are ready to participate in all kinds of activities organized by the church online, the findings of this study show that the church has ample opportunities to utilize this new means of social communications to appeal to its younger audience. Of particular interest will be the use of social network sites, especially those that provide visuals and motion.</p><p> Future studies may focus on the Church in developing countries to determine how the young are doing in their use of the Internet in an environment of slower technological advancement.</p>

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Morgan, James Allen. "Religious radio broadcasting in a town and country setting." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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8

Noonan, Caitriona. "The production of religious broadcasting the case of the BBC /." Connect to e-thesis, 2008. http://theses.gla.ac.uk/614/.

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Thesis (Ph.D.) - University of Glasgow, 2008.<br>Ph.D. thesis submitted to the Faculty of Arts, Department of Theatre, Film and Television Studies. Includes bibliographical references. Print version also available.

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Wallich, Matthias. "@-Theologie Medientheologie und Theologie des Rests /." St. Ingbert : Röhrig Universitätsverlag, 2004. http://catalog.hathitrust.org/api/volumes/oclc/57541086.html.

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10

Munyi, James Mwangi. "Maximizing the impact of print media in church development in the Presbyterian Church of East Africa (P.C.E.A.) (Kenya)." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1997. http://digitalcommons.auctr.edu/dissertations/AAIDP14683.

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According to the report of the Communications Committee of the Presbyterian Church of East Africa (P.C.E.A.) to the 15th General Assembly, the church is aware of the immensity of information, education and revelation that can be shared and disseminated through the print media in the church. 1 However, to effectively disseminate the Gospel through the print media requires some creativity and administrative initiatives in the national office and particularly in the division of Communications and Publishing. As an initiative proposal, this dissertation examines how the P.C.E.A. has used print media from the missionary period (early 1900) to the mid-1990s, and offers proposals for maximizing print media impact in church development and social transformation. This dissertation is the final stage and result of a Doctor of Ministry project study and research conducted in Kenya and the United States between 1993 and 1997. Four parts comprised of eight chapters compose the dissertation. Part I is the ministry setting, containing chapters One and Two. Chapter One is a brief description of the nation of Kenya in terms of geography, history and politics. It is the wider context of this project. Chapter Two introduces the Presbyterian Church of East Africa as the central setting of the project. The history, the organizational structure and theological stance of this church are here discussed. Part II is the main body of the dissertation. It is the ministry issue, and it is divided into Chapters Three and Four. Chapter Three contains the history of print media in the P.C.E.A., with some remarks on the early beginnings of print media in Europe. Chapter Four is a brief examination of biblical and theological basis for print media use. Part III is the project, containing Chapters Five and Six. Chapter Five includes a review of six key texts which have been helpful in this research. The texts are: Keeping Your Church Informed by Austin Brodie; 2 Let the People Know: A Media Handbook for Churches by Charles Austin;3 Communications Media in the Nigerian Church Today by Boniface Ntomchukwu;4 How to Publicize Church Activities by William J. Barrows, Jr.; 5 Communication for Development by Karl Lundstrom; 6 and Hope for Africa by G. Kinoti.7 This chapter also includes questionnaire responses from a cross section of participants in Kenya and America, including the P.C.E.A. ministers living in Atlanta at the time, and members of the International Class of First Presbyterian Church-Atlanta. Chapter Six includes interviews, briefs from some P.C.E.A. leaders, and workshop proceedings from the P.C.E.A. Nkoroi and Chuka churches and from First Presbyterian Church-Atlanta. Part IV is the project evaluation. This final part contains Chapters Seven and Eight. Chapter Seven discusses recommendations for possible implementation of the proposals or suggestions made in the dissertation. These primarily relate to finance, training and structural innovations and changes. Chapter Eight is the conclusion, restating the purpose of the project. It emphasizes questions of faith and the sense of urgency in doing whatever it takes to maximize the impact of print media in the P.C.E.A. for God's glory and the blessing of the church.

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Myers, Vaughn L. III. "Tim Tebow and "TebowMania": Construction of the Identity of Tim Tebow in Three Major U.S. Newspapers." University of Akron / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=akron1376252410.

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12

Ramji, Rubina. "The centrality of veiling and invisibility: The construction of the Muslim woman identity in contemporary discourses and media." Thesis, University of Ottawa (Canada), 2003. http://hdl.handle.net/10393/29064.

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This thesis investigates the "Muslim woman" as an ideological construct and what it has come to mean in both Eastern and Western thought. It examines the discourses within the historical, social and political context of Islamism, Orientalism and Feminism. This thesis explores the foundations and influences of Islamic images constructed by the West. It analyzes contemporary feminist thought in order to offer a survey of Islamic feminist approaches to the Islamic woman. There is a consistent, truncated, stereotypical image of Islam in general, and Muslim women specifically, which are overwhelmingly evidenced in popular films in America. In order to contextualize these images, this thesis offers suggestive evidence that these stereotypes are not just in films, but are perpetuated within Islamist discourse, substantiated by Orientalism and repeated by Feminist discourse. Chapter One provides an overview of current relations between the West and the East to show how the image of Islam has come to be understood today. Although the role of Muslim women is generally ignored, it is important to understand how historical and current events have used religious rhetoric to demonize Islam as a religion, and Muslim men as terrorists and oppressors. Chapter Two investigates how the veil has become the "unifying" symbol: a signifier that distinguishes Islam from the outside. It is unique as a symbol because it constantly tells the West to stay out of Islamic issues. Chapter Three provides an overview of Colonialism as a framework for the historical inclusion of the image of Islamic women and of the veil in Western thought. I demonstrate, by examining contemporary theorists such as Edward Said and Homi Bhabha, how colonial discourse has created a socially constructed colonial subject of the Muslim male and female which is based on "difference." Chapter Four draws on current scholarship in the areas of religion, film and gender to demonstrate the importance of cinematic representations of the constructed Islamic woman and how they have been perpetuated within the discourses of Orientalism, Feminism and Islamism. By examining films and numerous movie guides, this chapter demonstrates the thorough research sampling done to illustrate how the Muslim woman is constantly depicted in American cinema as veiled, silent and invisible. The concluding chapter explores the voices of women writing from within the Islamic tradition who are interrogating the assumptions of the nationalist framework, and its compatibility with women's rights. It explores various eminent Islamic feminist scholars' approaches to the Muslim woman. Leila Ahmed, Fatima Mernissi, and Nawal El Saadawi all claim that the veil is a major element of stereotyping, and that it is among the most visible signs of Islam women's oppression. (Abstract shortened by UMI.)

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13

y-Hall, Hilary Virginia. "The religious development of Halldor Laxness in his fictional prose works." Thesis, University of Hull, 1989. http://hydra.hull.ac.uk/resources/hull:3579.

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Leckman, Glen. "The use of the "Jesus" film and travelling evangelists a study of proclaiming the Word of God and its long-term effects /." Theological Research Exchange Network (TREN) Access this title online, 1988. http://dx.doi.org/10.2986/tren.017-0084.

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15

Twomey, Leslie Karen. "The immaculate conception in Castilian and Catalan poetry of the fifteenth century : a comparative thematic study." Thesis, University of Hull, 1995. http://hydra.hull.ac.uk/resources/hull:3458.

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16

Cho, Kyuhoon. "Appropriation of Religion: The Re-formation of the Korean Notion of Religion in Global Society." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24025.

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This dissertation explores the reconfiguration of religion in modern global society with a focus on Koreans’ use of the category of religion. Using textual and structural analysis, this study examines how the notion of religion is structurally and semantically contextualized in the public sphere of modern Korea. I scrutinize the operation of the differentiated communication systems that produces a variety of discourses and imaginaries on religion and religions in modern Korea. Rather than narrowly define religion in terms of the consequence of religious or scientific projects, this dissertation shows the process in which the evolving societal systems such as politics, law, education, and mass media determine and re-determine what counts as religion in the emergence of a globalized Korea. I argue that, ever since the Western notion of religion was introduced to East Asia in the eighteenth and nineteenth centuries, religion was, unlike in China and Japan, constructed as a positive social component in Korea, because it was considered to be instrumental in maintaining Korean identity and modernizing the Korean nation in the new global context. In twentieth century Korea, the conception of religion was manifest in the representation of the so-called world religions such as Buddhism and Christianity, which were largely re-imagined as resisting colonialism and communism as well as contributing to the integration and democratization of the nation-state. The phenomenal clout and growth of Korea’s mainstream religions can be traced to an established twofold understanding that religion is distinctive, normal, and versatile, while indigenous traditions and new religious groups are abnormal, regressive, and even harmful. I have found that, since the late 1980s, a negative re-formation of religion has been widespread in the public sphere of South Korea, with a growing concern that religion may harbor a parochial attitude against the nation’s new strategies of development. Religion has been increasingly signified as antisocial, conflictual, and sectarian in newly globalized South Korea, because structuralized religious power, in particular that of Protestantism, gets in the way of autonomous evolvement of the secular societal institutions. As such, I conclude by suggesting that the definition of religion was multiply appropriated by the differences in local particularization in contemporary global society. Insofar as religion is regarded as incompatible with the changed location of the national society in the new global society, the semantics assigned to what is called religion continues to be degraded in contemporary South Korea.

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Pattison, David. "From Rhodesia to Zimbabwe via Oxford and London : a study of the career of Dambudzo Marechera." Thesis, University of Hull, 1998. http://hydra.hull.ac.uk/resources/hull:3859.

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[From the introduction] : In my first chapter I will offer a review of Marechera's reputation and the critical reception given to his work, both during his life and since his death. In Chapter Two I Will outline the major theoretical issues raised by Marechera's work: Art versus psychological catharsis; the artist-as-communal-spokesman versus the artist-as-Romantic-individualist; nationalism versus literary universalism. Chapters Three, Four, Five and Six will then consider in sequence, the work produced in Oxford, in London and in Harare, tracing the writer's physical and psychological deterioration through his evolving prose style. Each of these chapters will also focus on a major relevant critical issue. Thus Chapter Three will examine The House of Hunger, written following Marechera's arrival in Oxford, in the context of 'culture clash', 'the African heritage' and Postcolonialism which so preoccupied its original reviewers. Chapter Four will examine Black Sunlight and The Black Insider, written while the author was destitute in London, in terms of Jung's 'neurosis or art' debate. Chapter Five will examine Mindblast and Chapter Six will examine Scrapiron Blues, both containing material written after Marecheras' return to Harare, making reference to the historical and socio-political context of post-colonial Zimbabwe and to the writer's unsuccessful attempts to establish a role with the nation builders. I will conclude in Chapter Seven by discussing Marechera's place within the Zimbabwean literary canon, the current relevance and influence of his work and the implications this holds for the future of Zimbabwean writing.

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18

Maria, Ruben Ferreira. "Evangelização ou mercantilização da fé: cotejamento entre sagrado, fé, ética e igreja na modernidade a partir dos estudos sobre a evangelização através do uso da mídia." Faculdades EST, 2012. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=411.

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Se partirmos do pressuposto que a humanidade tem uma essência naturalmente religiosa, e que a religião, conforme nos é apresentada no século XXI, também transporta os seus adeptos para a dimensão relacional do natural com o sobrenatural, concluiremos que a religiosidade encontra-se onde os seres humanos vivem e se relacionam. Consequentemente, na atualidade, a religião também está presente no ar, nas ondas tecnológicas da comunicação virtual e nas imagens apresentadas exaustivamente, sendo a mídia um dos veículos de sua divulgação. Somado a isto, temos o fato de que nas últimas décadas a comunicação de massa viabilizou a proliferação de espetáculos, por meio dos novos espaços midiáticos como a televisão e a internet. Nestes espaços, o próprio espetáculo está se transformando em um dos princípios organizacionais da vida cotidiana e da peculiar religiosidade contemporânea. Dessa forma, ao chegarmos ao final deste trabalho de dissertação, constatamos que a sociedade do espetáculo, apresentada e defendida por Debord na década de 1960, e onde estamos inseridos hoje, permite que a religiosidade propagada nos mass media constitua-se como uma série de espetáculos, tecnologicamente sofisticados, para atender às expectativas do público-fiel-religioso que, logo à primeira vista, nos parece cada vez mais sedento por entretenimento. Paralelamente, as inúmeras formas de entretenimento invadem o cotidiano moderno e a multimídia, na mesma medida em que intensificam a forma-espetáculo da cultura da mídia. Assim, vemos o despontar da vida religiosa também ser cada vez mais moldada pelo espetáculo. São incontáveis horas de conteúdo religioso presente nas telas da cultura da mídia, que apresentam não apenas os grandes momentos da vida comum recheados de representação, mas proporcionam também material ainda mais farto para as fantasias e sonhos, modelando o pensamento, o comportamento, as identidades e a própria religiosidade. Neste caso, a profundidade da fé na religião espetacular não mais é mensurada pela qualidade teológica dos seus postulados, mas pela intensidade do sentimento do indivíduo que se entrega no fervor religioso, experimentado no contexto dos cultos. É exatamente por isso que nestes cultos, os fiéis são tomados por ataques de catalepsia, convulsões, visões, acessos incontroláveis de riso, súbitas explosões de cantoria e até mesmo de latidos. Neste sentido, quando abordamos na nossa dissertação, a relação existente entre religião, mídia, espetáculo e entretenimento, refletimos em essência, sobre o cerne do discurso midiático, potencialmente dramático. As narrativas e personagens presentes na mídia, de alguma forma, são dramatizados, a fim de provocar emoções, seja o riso ou a lágrima.<br>If we assume that the man has a naturally religious essence and religion, as it is presented to us today; carries the believers to a relational dimension where the natural coexist with supernatural, we are going to conclude that religiosity is located where the human beings live and establish relations. Consequently, nowadays, the, religion is also present in the air" in the technological waves of virtual communication and in the images which are exhaustively shows, given that the media is one of the vehicle for this dissemination. Moreover, there is the fact that during the last decades, the mass media enabled the proliferation of spectacles through the new organizations in the media, such as television and internet. In these organizations, the spectacle itself is becoming one of organizational principles of the daily life and the peculiar contemporary religiosity, thus while we reach the end of this dissertation, we realize that the society of the spectacle, which was presented and defended by Debord in the 1960s and which we are inserted, allows the religiosity propagated by the mass media constitutes itself as a series of technologically sophisticated shows, to meet the expectations of the faithful religious public, who at the first sight, seems to be increasingly hungry for entertainment. Meanwhile, the numerous forms of entertainment invade the modern and multimedia every day, the same extent that enhances the way of the spectacle of the media culture. Thus, we can see that the beginning of the religious life is increasingly shaped by the spectacle. Countless hours of religious content is present on the screens of the media culture, presenting not only the great moments of the daily life filled with represent but also even a richer material for fantasies and dreams, shaping the thoughts behavior, identities and the religions. In this case, the profundity of faith on the spectacular religions not measured by the theological anilities of its postulates but it is measured by the intensity of the individual feeling, who are engaged with the religious fervor experienced in the services that is exactly why, in these services the faithful are taken by attacks of catalepsy convulsions, visions, burst into laughter on sudden outbursts of singing or even barking. In this sense when we approach ours thesis, the relationship between religion, media, spectacle and entertainment, we reflect about the care of the media discourse, potentially dramatic the narratives and characters present on the media, somehow, are dramatized, in order to provoke emotions either laughter or tears.

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Atre, Sagar. "U.S. Media Framing of the Indo-Pakistan War of 1999: Religious Framing in anInternational Conflict?" Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1366198802.

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Mendonça, Henriete Cabral. "O catolicismo midiático: a evangelização do Padre Fábio de Melo." Pós-Graduação em Sociologia, 2013. https://ri.ufs.br/handle/riufs/6265.

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The purpose of this research is to analyze Father Fabio de Melo´s media resources and his production of symbolic goods as a representative of the Catholic media. It also seeks to analyze Catholic Church social communication which flags a Catholicism media in order to maintain hegemony among other religions; identify the comprehensiveness of the media resources of this priest as a strategy to reassert and stimulate Catholicism media, and check the stress tensions in the appreciation of the artistic performance over the traditional role of a priest. It starts with the premise that the activities of this Clergy stress a contemporary Catholic priesthood, with significant inclusion in the religious and laical media, and expanding frontiers of this type of Catholicism in the logic of the market. In other words, this agent´s symbolic goods and media resources reinforce a new ´style of priest´, composed from a media priesthood habitus. It hilights his appearances as a celebrity with an emphasized televisibility, which are his brand spirit. Finally, we focus how virtual communities in cyberspace prove the legitimacy of Father Fabio de Melo´s media production in modern religious field, which meets the logic of Catholicism media and complies the industrial cultural standards.<br>Esta pesquisa tem como objetivo de analisar os recursos midiáticos e a produção dos bens simbólicos do padre Fábio de Melo como um representante do catolicismo midiático. Busca-se também analisar a comunicação social da Igreja Católica que sinaliza para um catolicismo midiático com o intuito de manter a hegemonia no campo religioso, identificar a abrangência dos recursos midiáticos deste padre como estratégia de reafirmar e estimular o catolicismo midiático, verificando as tensões na valorização do desempenho da atuação artística em detrimento da atuação de padre tradicional. Parte-se da premissa que a atuação deste agente religioso reforça um estilo contemporâneo de sacerdote católico, com significativa inserção na mídia religiosa e leiga e ampliação das fronteiras desta modalidade de catolicismo na lógica do mercado. Dito de outro modo, os recursos midiáticos e bens simbólicos deste agente reforçam um novo estilo de padre , constituído a partir de um habitus sacerdotal midiático. Destaca-se a aparência de espírito de marca como uma celebridade e a seu traço distintivo marcado pela televisibilidade. Por fim, enfoca-se como as comunidades virtuais no ciberespaço comprovam a legitimação da produção midiática do padre Fábio de Melo no campo religioso contemporâneo, que atende a lógica do catolicismo midiático e adentra nos ditames da indústria cultura.

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Leopard, Mitchell L. "Loose Canon on Deck: How Contemporary Christians React to Media Portrayals of Faith, Beliefs, and Rituals." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-04302007-181623/.

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Thesis (M.A.)--Georgia State University, 2007.<br>Title from file title page. Timothy Renick, committee chair; Christopher White, Kathryn McClymond, committee members. Electronic text (106 p.) : digital, PDF file. Description based on contents viewed Dec. 31, 2007. Includes bibliographical references (p. 96-100). Filmography: p. 94-95.

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Toy, J. Caroline. "Wizarding Shrines and Police Box Cathedrals: Re-envisioning Religiosity through Fan and Media Pilgrimages." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1587605749537652.

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Fagan, Jill Anne. "Religious identity and its relevance in interpreting media portrayals of Muslims." Online access for everyone, 2006. http://www.dissertations.wsu.edu/Thesis/Summer2006/J%5FFagen%5F061506.pdf.

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Roller, Paul-Gerhard. "Das Wesen des Christentums als mediale Wirklichkeit : eine fernsehanalytische Untersuchung in systematischer Perspektive /." Leipzig : Evang. Verl.-Anst, 2005. http://www.gbv.de/dms/bs/toc/477550002.pdf.

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Munn, Marion Alison. "Religious freedom versus children's rights| Challenging media framing of Short Creek, 1953." Thesis, The University of Utah, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1556146.

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<p>The media’s ability to frame a news story, or to slant it in a particular direction and thereby shape public perceptions, is a powerful tool with implications for material effects in society. In this thesis, a Multimodal Critical Discourse Analysis of the words and photographic images used in the framing of <i>Life</i> magazine’s September 14, 1953 article, “The Lonely Men of Short Creek,” is combined with contextualization of the story within the historical, sociological, and regional settings that may have affected its ideological content. This provides insights into <i> Life</i>’s editorial perspectives and potential audience response. “The Lonely Men of Short Creek” is an account that some writers have suggested contributed to a laissez-faire attitude towards the polygamist community of Short Creek, Arizona, in which a failure to enforce state laws allowed child sexual abuse to continue unhindered there for the next half century. This analysis of <i>Life</i>’s account demonstrates its overall sympathetic framing of Short Creek in 1953, particularly of male community members, and the construction of a narrative with significant absences and misrepresentations that obscured or concealed darker themes. <i> Life</i>’s construct has in certain aspects been replicated today in what some consider to be the “definitive” account of the story, which repeats a persistent tale of religious persecution, compromised constitutional rights, and an overbearing state’s “kidnap” of the children of an apparently innocent and harmless rural polygamist community. Such a narrative has deflected attention from an alternative frame—that of a community charged with multiple crimes, including the statutory rape of children manipulated by adults within a religious ideology that demanded plural “wives.” This thesis contends that in 1953, these children were overlooked, or ignored in a fog of often taken-for-granted US national ideologies and editorial perspectives relating to religious freedom and the “sacred” nature of the family in the post-Korean War and Cold War era. Such findings raise questions about the ethics of partisan framing of news stories in which alleged victims are implicated, acceptable limits of religious and family rights, and the often un-interrogated national ideologies sometimes used to justify harmful or criminal behaviors. </p>

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Ouedraogo, Lassane. "Muslim Youth at a Crossroads: Media and Civic Engagement in Burkina Faso." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou157547720848127.

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Tenorio, De Azevedo Maria Rosalia. "Media Literacy and the Common Good| A Link to Catholic Social Teaching." Thesis, Loyola Marymount University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3705460.

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<p> In order to effectively teach students how to critically consume media it is paramount for teachers to be media literate (Ian & Temur, 2012; Keller-Raber, 1995; Schmidt, 2012). Using Freirean critical literacy as a theoretical framework, this case study investigated how a 60-hour teacher training program in media literacy promoting Catholic Social Teaching and how undergoing this training has influenced teachers’ perceptions of media literacy, Catholic Social Teaching, and the link between the two. As the researcher, I performed participant-observation as a trainee in the program. Five teachers, alumni of the program, participated in this study: one middle school teacher, three high-school teachers, and one college professor, all of them taught at Christian private schools. I recorded how participants applied the Media Mindfulness—a faith based media literacy strategy—in their practice as a response to the Church’s call for Catholic teachers to engage in media education (Benedict XVI, 2008; John Paul II, 1987, 1990, 1992, 2005). Findings show how the Media Mindfulness method helped teachers integrate media literacy in their practice, promoting student empowerment and character education. A follow up action research at a Catholic high school where teachers are trained in Media Mindfulness is recommended to find out: a) how the training influenced teachers’ confidence in integrating media education into their practice? b) to what extent students’ assimilation of Catholic Social Teaching concepts resulted from the teacher training program? c) and how training teachers in the media mindfulness model influenced the school’s culture in addressing social justice issues? </p>

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Hofecker, Terry A. "How to make fresh contacts for new churches." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Love, Andrew Lawrence. "Musical improvisation as the place where being speaks : Heidegger, language and sources of Christian hope." Thesis, University of Hull, 2000. http://hydra.hull.ac.uk/resources/hull:4640.

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The thesis enters several under-examined areas. First, improvisatory music will be considered as a human phenomenon in the widest sense (Chapter 1 ), and a phenomenon destined to suffer relative decline in the cultural environment of the modern West (Chapter 2). In consequence, the language in which improvisatory music is now discussed in the West will be shown to carry a negative charge (Chapter 3). Among various philosophies of music in the Western tradition, none appears to have foregrounded improvisatory music specifically. However Heidegger's philosophy, it will be suggested, harbours inner trends which favour the idea of music as a central component in philosophical discourse (Chapter 4) and may be used as a starting point for a re-emergent understanding of musical improvisation as a metaphysical principle (Chapter 5). Improvisation in music will be seen to be linked to the centrality of hope in human experience, and this will be exemplified in relation to certain cultures and twentieth-century composers (Chapter 6). Further to this connection between improvisation and hope, improvisation in a Christian liturgical context will be examined. There is a dearth of existing discussion, not only regarding improvisatory music in Christian liturgy, but liturgical spontaneity in general (Chapter 7).

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Wilks, William H. "Equipping laypeople to use a visitation video as a tool for outreach and evangelism in the local church." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Rubbo, R. Rondelli Daniella 1973. "As (in)certezas da ciência : uma análise das representações da ciência médica no programa Fantástico." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269494.

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Orientador: Maria José Rodrigues Faria Coracini<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-26T12:09:00Z (GMT). No. of bitstreams: 1 RubboR.Rondelli_Daniella_D.pdf: 1806535 bytes, checksum: f5c1aaf9ccb0f20ce4d7e6c0a05dd716 (MD5) Previous issue date: 2014<br>Resumo: Este trabalho, apoiado em uma perspectiva discursivo-desconstrutivista e em referenciais psicanalíticos, analisa as representações de ciência que se constroem nos dizeres do programa de televisão Fantástico a partir de suas possíveis aproximações com representações religiosas, problematizando o pressuposto da cultura logocêntrica ocidental que dicotomiza esses dois campos. Tal trabalho analítico ocorre sobre um corpus constituído por matérias relacionadas à medicina veiculadas no programa durante o período de um ano. Considerando, com Foucault, que toda verdade advém de relações sempre fluídas e dinâmicas de poder-saber, apontamos que desde o século XVII, com Descartes, as relações de poder-saber mobilizam-se no sentido de fortalecer o papel da ciência em detrimento da religião na produção de saberes. Porém, na contemporaneidade, a cultura do espetáculo surge como outra força importante que afeta essas relações já que, por um lado, cientistas, gozam de credibilidade e do status peculiares na sociedade atual, não porque sejam capazes, como promete a ciência, de desvendar verdades pré-existentes, mas porque as formações discursivas contemporâneas dão lugar privilegiado ao discurso da ciência, que opera de maneira a fazer crer nas verdades que cria e, por outro lado, considerando que o jornalista também tem um lugar de destaque nas formações discursivas contemporâneas, não apenas por sua credibilidade, muitas vezes colocada em xeque, mas pelo alcance multitudinario do que diz e, principalmente, por seu poder de decidir a quem será dado o direito de falar, refletimos sobre como as representações de ciência construídas no Fantástico engendram relações de poder e possibilidades de resistência<br>Abstract: Based on a discursive-deconstructivist theoretical perspective, and working with some psychoanalytical references, this thesis aims at analyzing representations of science that emerge in the Brazilian TV Show named Fantástico, by looking for their possible similarities with religious representations, and questioning the assumption of Western logocentric culture that has dichotomized these two fields. For that, our analytical work consisted in the analysis of medicine-related news that were conveyed in the TV show within the period of one year. Agreeing with Foucauldian terms that all truth comes from relations of power-knowledge, which are always fluid and dynamic, we pointed out that since the seventeenth century, with Descartes, the relations of power-knowledge have been mobilized to strengthen the role of science at the expense of religion in knowledge production. However, in contemporary times, the spectacle culture emerges as another important force that seems to affect these relationships in two ways. Firstly, in a way that scientists enjoy credibility and a peculiar status in our society, not because they are the promised ones by science, which are said to unravel pre-existing truths, but because contemporary discursive formations offer a privileged place to the science¿s discourse, which operates in order to make us believe in truths that it creates. Secondly, in a way that accredits journalists a prominent place in contemporary discursive formations, not only because of their given credibility, often confronted, but also due to their multitudinous reach, and especially for their power to decide who will be given the right to speak. All things considered, we intend to reflect on how representations of science built up on Fantástico tv show engender power relationships and possibilities of resistance<br>Doutorado<br>Linguagem e Tecnologia<br>Doutora em Lingüística Aplicada

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Richey, Gregory Boyd. "Media Preference and Risk Assessment: Mortality Salience and Mediating Effects of Worldview." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1301062941.

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Lee, Soon Nim. "Christian communication and its impact on Korean society past, present and future /." Access electronically, 2009. http://ro.uow.edu.au/theses/3051.

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Iskander, Elizabeth. "Coptic media discourses of belonging : negotiating Egyptian citizenship and religious difference in the press and online." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609373.

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Oleri, Godfrey Chukwunyere. "The dynamic character of the mass media in the evangelising mission of the church in Africa : with particular reference to the Nigerian church /." Hamburg : Kovač, 2007. http://www.verlagdrkovac.de/978-3-8300-3088-1.htm.

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Lockyer, Sharon. "An eye to offensiveness : the discourse of offence and censure in Private Eye." Thesis, Loughborough University, 2001. https://dspace.lboro.ac.uk/2134/6785.

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This thesis is an empirical examination of the articulation of comic offence and the practices of comic censure as conducted in media discourse. Making complaints about comic discourse is a risky endeavour. The joker can retort that it was `just a joke' or can charge the complainer with lacking a sense of humour and libels can fail and be very costly. The main focus is on the discursive strategies and practices used when claiming that comedy has caused offence. This is an under-researched area in humour studies. The ambivalence involved in negotiations between ethical and comic discourse is a central tenet of the thesis. Two main avenuesf or expressing comic offence are used in the thesis: letters of complaint written to the editor of comic discourse and charges of offensive comedy made through the law of defamation. The thesis adopts an eclectic approach to data collection and analysis. The research draws on different data sources: letters pages and readers' letters printed in the satirical magazine Private Eye, newspaper articles reporting on libel cases brought against Private Eye and interviews with editors, journalists, cartoonists and libel lawyers working for Private Eye. Content analytic techniques are used when analysing the readers' letters to provide a clear overview of the general pattern of complaint involved and the common consequences of such complaint. Composition analysis is used to assess how the editor of Private Eye constructs the letters page. Here I explore the strategies employed by the editor when defendingc criticisms that offence has been causeda nd assessh ow the editor discursively treats the offended reader. To examine in closer detail the characteristic ways in which reader's structure their expression of grievance, I then employ more qualitative modes of analysis: linguistic discourse analysis and symbolic cultural analysis. Attention then shifts to the second main avenue for expressing comic offence: the law of defamation. I conduct a quantitative content analysis of Private Eye's libel litigation history to provide an overview of the types of individual who utilise the law of defamation and the bases on which reputations are damaged. Textual analysis is used to assessh ow newspapersre port libel casesb rought against Private Eye in order to explore the press' role in the debate of comic offence and comic censure. In my conclusion I discuss what the thesis suggests about the ethical considerations of humour and comedy and I highlight the importance of the thesis for humour studies. The thesis finishes with some recommendations for future research.

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Edwards, Kurt Alexander. "Billy Graham, Elmer Gantry, and the Performance of a New American Revivalism." Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1212785421.

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Rafer, David Stanley. "Mythic structures in the works of C.S. Lewis." Thesis, De Montfort University, 2003. http://hdl.handle.net/2086/4919.

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The thesis introduction identifies the many theoretical approaches to myth, and reveals the need to find a new approach to the study of myth in the works and thought of C. S. Lewis. Most approaches to the study of myth are criticised by Lewis and his literary group of friends, known as the Inklings, as reductive. In contrast, Lewis proposed a more holistic, transcendent power of myth. The first chapter explores the specific importance of myth to Lewis' developing thought, from his early experiences of Norse myth to the development of his views in debate and through his involvement with the Inklings. Tensions and inconsistencies in Lewis' statements about myth are explored and the chapter culminates with Lewis' appreciation of myth in Christian faith, literature, and his realisation of myth as an object of contemplation. Chapter Two explores and contrasts the theories and approaches to myth of Ernst Cassirer with those of Lewis. Both thinkers are compared and areas of similarity and difference are identified, including their reactions to the problem of myth and Nazi ideology. Chapter Three applies the phenomenological traits, characteristics and principles of myth developed by Cassirer to Lewis' science fiction fantasy Perelandra. Mythical consciousness is evoked in this work through mythical images, the inner form of myth, and the type of worldview that threatens to engulf Ransom. We can observe the way that myth involves a sense of unification. Chapter Four identifies the symbolic form of myth in Till We Have Faces. The general characteristics of myth are explored and the inner form, or particular logic, of myth is revealed to actively form the mythical relations that dominate the lives of the characters. The function of myth as a form of thought is explored in the novel. Chapter Five delineates the symbolic form of myth within The Lion, the Witch, and the Wardrobe, with particular emphasis upon Lewis' handling of demonic and divine forces and the mythical concept of sacrifice and rebirth. In conclusion, a more holistic appreciation of myth in Lewis' works and thought is developed through the application of Cassirer's myth principles to Lewis' works. Apparently disparate aspects of myth are revealed to have a cohesive unity in mythical consciousness.

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Shareefi, Adnan Osama. "The Role of American Islamic Organizations in Intercultural Discourse and Their Use of Social Media." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1499273914498808.

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Bentley, Mark L. "Infinite Exceptionalism: The Role of the Divine in American Exceptionalism and its Implications in American Politics." University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1406659269.

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41

Hoover, Linda. "Effects of Negative Media on Evangelical Christians' Attitudes Toward Evangelism." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1429624111.

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Mellet, Luiz Ernesto. "A retórica do sobrenatural na TV: um estudo da persuasão no neopentecostalismo." Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=193.

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Nos últimos tempos, o movimento neopentecostal vem ganhando terreno no campo religioso brasileiro. O seu avanço se deve, entre outros motivos, pelo afrouxamento de condutas ascetas e o rigor sectário que, até então, estiveram presentes nas comunidades que seguem o cristianismo no país. A Igreja Mundial do Poder de Deus surgiu no final do século passado e vem abarcando para suas hostes um número crescente de fiéis. O uso sistemático da televisão na propagação da sua mensagem, ancorada na cura e resolução dos problemas deste mundo, responde, em parte, pelo sucesso dessa agremiação. O que o seu aparecimento acrescenta ao neopentecostalismo nacional, a influência da persuasão e a eficácia da mídia eletrônica na adesão dos fiéis são reflexões norteantes desta dissertação.<br>In the past few years, the neopentecostal movement has gain space on the brasilian religious field. The progress is based, among any others reasons, in the soft way to accept certain conducts and the sectary strictness that prevail in the others religious communities that follows the christianism in the country. The Igreja Mundial do Poder de Deus was created in the end of the last century and since then has been embracing in its temples a crescent number of followers. The systemic use of television in the propagation of its creed encored in the cure and solving problems of the world, responds, in part, for the success of this agremiation. What its appearance adds to the national neopentecostalismo,the influence of persuasion and efficiency of electronic media in the adhesion of followers are the reflexes that guided this dissertation.

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McCool, Lauren Zawistowski. "Religion as a Role: Decoding Performances of Mormonism in the Contemporary United States." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1343429819.

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Bellotti, Karina Kosicki. "Delas e o reino dos ceus : midia evangelica infantil na cultura pos-moderna do Brasil (Anos 1950 a 2000)." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280290.

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Orientador: Eliane Moura da Silva<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-07T23:35:33Z (GMT). No. of bitstreams: 1 Bellotti_KarinaKosicki_D.pdf: 21797140 bytes, checksum: d6aac87e7996c53b0159635b9aab875f (MD5) Previous issue date: 2007<br>Resumo: A tese propõe uma história cultural da mídia evangélica infantil produzida no Brasil entre os anos 1950 e 2000. Defendemos a idéia de que o uso da mídia foi um fator importante para a constituição de uma cultura evangélica pós-moderna brasileira, voltada para o consumo individual e para questões práticas cotidianas. O tema da família e da infância tem fomentado uma intensa circulação de bens culturais evangélicos por meio da mídia, que permite a construção de uma religiosidade transdenominacional. Consolida-se uma cultura evangélica midiática que mescla mensagens tradicionais cristãs a formatos contemporâneos disponíveis em um supermercado cultural evangélico. Focalizamos os discursos e as estratégias de produtores de mídia evangélica, a fim de analisar as representações sobre a infância cristã. Além disso, analisamos a recepção desses produtos para identificar os seus usos e sentidos no cotidiano<br>Abstract: The thesis proposes a cultural history of the children's evangelical media produced in Brazil between the 1950s and 2000s. We defend the idea that the use of media was an important factor for the constitution of a post-modern Brazilian evangelical culture, directed towards the individual consumption and daily issues. The theme of the family and the infancy has fomented an intense circulation of evangelical cultural goods through the media, which allows the construction of a transdenominational religiosity. One consolidates a mediatic evangelical culture that mingles traditional Christian messages with contemporary formats available in an evangelical cultural supermarket. We focus on the discourses and the strategies of evangelical media producers in order to analyse the representations on Christian childhood. Besides, we analyse the reception of these products to identify their uses and meanings in the daily life<br>Doutorado<br>Historia Cultural<br>Doutor em História

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Yoon, Kisung. "Religious Media Use And Audience's Knowledge, Attitude, And Behavior: The Roles Of Faith Motivation, Program Appeals, And Dual Information Processing." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1300737134.

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Sisk, Christopher Andrew. "In Media Res." VCU Scholars Compass, 2018. https://scholarscompass.vcu.edu/etd/5444.

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We are inundated by a constant feed of media that responds and adapts in real time to the impulses of our psyches and the dimensions of our devices. Beneath the surface, this stream of information is directed by hidden, automated controls and steered by political agendas. The transmission of information has evolved into a spiral of entropy, and the boundaries between author, content, platform, and receiver have blurred. This reductive space of responsive media is a catalyst for immense political and cultural change, causing us to question our notions of authority, truth, and reality.

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Hladky, Kathleen Mahoney. ""Modern day heroes of faith" the rhetoric of Trinity Broadcasting Network and the emergent Word of Faith movement /." Oxford, Ohio : Miami University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1154624326.

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Sitten, Rebecca Mackin. "Framing Christianity: A frame analysis of Fundamentalist Christianity from 2000-2009." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3349.

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This qualitative frame analysis examines how print media handles the concept of Fundamentalist Christianity. The researcher examined news reports in four prominent national newspapers over the ten-year period between 2000 and 2009 for references made to Fundamentalist Christianity. The sample is examined on the basis of Mark Silk's "topoi," a term taken from classical rhetoric meaning commonplaces or themes (1995). Silk outlines seven common topoi on which stories about religion are written, and these are utilized as a framework for this present study. While much has been written and researched on how religious groups, Fundamentalist Christians, and Evangelicals use mass media to promote their message to a secular audience, few studies have examined how the secular press frames Fundamentalist Christianity. This study, therefore, fills an existing literature gap by dissecting the portrayal of a demographic that has had a historical and cultural media presence for more than a century.

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Michael, Valentina Michelle. "Framing Terrorism and its Effects on Attitudes toward Islam: An Experiment." Ohio University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1565037293908395.

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Khan, Nowshad. "Improving the potential for adoption of agricultural technology through enhanced use of the mass media and the religious community in disadvantaged environments in Pakistan." Thesis, University of Reading, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245006.

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