Search Results (4)

From an outside perspective, it is not clear whether the Catholic Church is an active digital entity, or at least, it is not perceived as such. This paper analyses this issue. The methodology involved the monitoring of ecclesiastical Internet activity, SWOT analysis and in-depth interviews (seven) with clergy and technological suppliers of the Church in both Spain and Latin America. Results: Catholic Church digitalisation is spontaneous, as a reflection of society at large, and is heterogeneous due to its decentralised management. There is more inner acceptance of digital mediatisation for proclamation or support in faith (i.e., apps for praying) and less acceptance for the digitalised practice of rites (digital mediation in the celebration of sacraments is an open debate); however, the presence of ICTs in sacred places is increasing (i.e., liturgical books on screen). The evangelisation of the digital continent is an objective of the Church, whereby clergy influencers are the most striking but less solid case. There is almost full digital implementation at the functional level (i.e., digitised accounting and archives). Only charitable action with vulnerable groups remains analogue. Polarisation is also present, as ultra-Catholic groups are over-represented on the Internet. Conclusion: The Catholic Church is integrated in the Information and Digital Age but is also concerned with spiritual impoverishment, as online fragmentation does not feed real humanitarian communities. Full article

The religious landscape of Aotearoa New Zealandis a dynamic and shifting field. One of the most riveting dimensions of religion is blooming via an indigenous Māori renaissance, which is displayed in a struggle over narratives, language, and tikanga (protocol) around sacred sites. In the digital age, social media platforms have become sites of negotiation, contestation, and the clarification of Māori religious authority in relation to sacred places. One of the hallmarks of digital culture is the flattening of traditional modes of hierarchical authority. In this article, we explore the discourse in an online news article’s comment section debating tikanga around nudity on the summit of Taranaki Mountain, a place widely regarded as sacred to Māori. This project follows the work of Neumaier and Klinkhammer in tracing the contours of what we identify as a form of mediatised interreligious contact between settler secularity and Indigenous Māori. Using this frame, we argue that this case study affords a deeper understanding of Māori perspectives, settler appeals to secularity, and the digital environment shaping and forming these points of contact. Full article

The main objective of this study is to determine the media image of dispensation and liturgy mediated during the COVID-19 pandemic in Poland. The paper is based on interdisciplinary methodology, which combines elements of practical theology (the see–judge–act paradigm) and a communication and media studies approach (media content analysis, critical discourse analysis). The time range of the analysed media discourse is between 12 and 18 March 2020, which was the first week after issuing government restrictions towards liturgy and the Church’s response to that: granting the dispensation and supporting the mediatisation of liturgy. The material for the discourse analysis includes online editions of 20 Polish press titles. It occurs that the general attitude of the media towards dispensation and liturgy mediated was positive, but some media tended to present the topics according to their editorial policies. The paper also formulates a theological reflection: although liturgy mediated as a permanent solution could be challenging to accept, it allowed worshippers to experience the liturgy in times of isolation. It is, therefore, an expression of the Church’s concern for the health and lives of the faithful, although not entirely in line with the official and long-standing position of the Church towards the mediatisation of the liturgy. Full article

In Great Britain, “religion or belief” is one of nine “protected characteristics” under the Equality Act 2010, which protects citizens from discrimination in the workplace and in wider society. This paper begins with a discussion about a 2020 ruling, “Jordi Casamitjana vs. LACS”, which concluded that ethical vegans are entitled to similar legal protections in British workplaces as those who hold philosophical religious beliefs. While not all vegans hold a philosophical belief to the same extent as Casamitjana, the ruling is significant and will be of interest to scholars investigating non-religious ethical beliefs. To explore this, we have analysed a sample of YouTube videos on the theme of “my vegan story”, showing how vloggers circulate narratives about ethical veganism and the process of their conversion to vegan beliefs and practices. The story format can be understood as what Abby Day has described as a performative “belief narrative”, offering a greater opportunity to understand research participants’ beliefs and related identities than, for example, findings from a closed-question survey. We suggest that through performative acts, YouTubers create “ethical beliefs” through the social, mediatised, transformative, performative and relational practice of their digital content. In doing so, we incorporate a digital perspective to enrich academic discussions of non-religious beliefs. Full article