Artículos de revistas:

1

Pace, Enzo. "Religion as communication". International Review of Sociology 21, n.º 1 (marzo de 2011): 205–29. http://dx.doi.org/10.1080/03906701.2011.544201.

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2

Christians, Clifford. "Religion and communication". Critical Studies in Mass Communication 2, n.º 3 (septiembre de 1985): 282–83. http://dx.doi.org/10.1080/15295038509360086.

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3

Putri, Niluh Wiwik Eka, I. Gede Titah Pratyaksa y Komang Agus Widiantara. "Strategi Komunikasi Penyuluh Agama Hindu Kabupaten Bulengleng pada Masa New Normal". Jurnal Nomosleca 8, n.º 2 (15 de noviembre de 2022): 204–16. http://dx.doi.org/10.26905/nomosleca.v8i2.8840.

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The Hindu Religious Counselor in Buleleng Regency coordinated by the Buleleng Regency Ministry of Religion has an important role in providing spiritual guidance to the Buleleng community. The right communication strategy is needed so that the messages conveyed can hit the hearts of the people so that the various problems above can be handled properly. This study uses a qualitative method and a phenomenological approach. In carrying out Hindu religious counseling, the Buleleng Regency Hindu instructor carries out communication planning which includes Analysis of Audience and Community Needs of Buleleng Regency, Determination of Communication Targets, message design, channels, and recipients, Implementation of planning that includes funds, human resources, and time. The communication strategies of Hindu Religious Instructors used in the New Normal Period include Intrapersonal Communications for Hindu Religion Instructors, Interpersonal Communications for Hindu Religion Instructors, Group Communications for Hindu Religious Instructors, Mass Communication for Hindu Religion InstructorsKeywords: Communication Strategy, Hindu Religion Counselor, Buleleng, New Normal

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4

Rokhman, Saeful. "COMMUNICATION IN RELIGION DIFFERENCES ACCORDING TO THE GUIDE OF THE QUR'AN AND HADITH". Jurnal Da'wah: Risalah Merintis, Da'wah Melanjutkan 5, n.º 1 (24 de julio de 2022): 73–85. http://dx.doi.org/10.38214/jurnaldawahstidnatsir.v5i1.132.

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Research purposes: To know communication in religious differences according to the guidance of the Qur'an and Hadith. Methods: Qualitative. Result: Based on the guidance of the Qur'an and Hadith, it can be concluded that communication with people of different religions includes: first; not carry out religious coercion, second; do not denounce the gods of other religions, third; to me my religion to you your religion, fourth; do good to followers of other religions, fifth; do good and do justice, and sixth; do not oppress followers of other religions

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5

Luhmann, Niklas. "La religion comme communication". Archives de sciences sociales des religions, n.º 167 (20 de octubre de 2014): 47–60. http://dx.doi.org/10.4000/assr.26110.

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6

MOWLANA, HAMID. "Communication, philosophy and religion". Journal of International Communication 9, n.º 1 (junio de 2003): 11–34. http://dx.doi.org/10.1080/13216597.2003.9751942.

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7

Alikberov, A. K. "THE PROBLEMS OF THE SYSTEM CLASSIFICATION OF RELIGIONS". Islam in the modern world 14, n.º 3 (2 de octubre de 2018): 181–96. http://dx.doi.org/10.22311/2074-1529-2018-14-3-181-196.

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The article is devoted to the system classiﬁ cation of religions on the basis of various criteria, the most important of which is the communication one. As the cross-cultural method shows, there is no word «religion» in many languages o f the world, but there is its equivalent, denoting the connection of man with God and supernatural forces. The system classiﬁ cation of religions is more a system of classiﬁ cations than a classiﬁ cation, which based on ideal, hypothetical models. It based on the object of worship (the religion of Nature, the religion of Tradition, the religion of Revelation), on the sources of the doctrine (the religion of the scriptures), on the methods of obtaining information, or, in the religious paradigm, religious knowledge /hidden truths (prophetic, non-prophetic, etc.). The author tries to ﬁ nd conjugations between these classiﬁ cations. The system-communication method is one of many possible ways of scientiﬁ c knowledge of religion, which allows us to divide complex social essences and phenomena into composite elements, and each of them in their close interconnection and interaction with other elements of systematic knowledge, taking into account the speciﬁ city of religious communication.

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8

Danz, Christian. "Religious Diversity and the Concept of Religion". Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, n.º 1 (2 de marzo de 2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.

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SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of religion, a theology of religion has the task neither to give a foundation for other “religions”, nor that of Christianity. Only this could be a basis for a real pluralistic conception. From this starting point follows the question on how other religions understand religion.

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9

Alberts, Wanda. "Reconstruction, Critical Accommodation or Business as Usual? Challenges of Criticisms of the World Religions Paradigm to the Design of Teaching Programmes in the Study of Religions". Method and Theory in the Study of Religion 29, n.º 4-5 (16 de noviembre de 2017): 443–58. http://dx.doi.org/10.1163/15700682-12341404.

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AbstractThis article discusses the challenge of criticisms of the world religions paradigm to the design of teaching programmes in the academic Study of Religions, in general and with a particular focus on didactics-related courses as part of teacher training programmes. It uses the design of a particular Bachelor programme at a German university as an example for the general challenge of teaching about religion in an emancipatory framework that critically reflects its own presuppositions, both at university and school levels. Taking seriously recent criticisms of the world religions paradigm, it is argued, involves a shift of focus from the communication of supposedly given knowledge about religions to the communication of critical competences in analysing different types of discourse about religion, religions or “world religions.”

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10

Doszhanova, Akmaral Ivanovna. "Religion and the Great Silk Road: means of communication, contours of interaction, trade". Uchenyy Sovet (Academic Council), n.º 4 (23 de marzo de 2022): 231–38. http://dx.doi.org/10.33920/nik-02-2204-01.

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The article discusses the historical aspects of the functioning of the Great Silk Road from the point of view of the formation of world religions. The study of the formation of world religions is impossible without taking into account the study of the Great Silk Road as one of the factors of their spread. Religious topics themselves are quite difficult for objective scientific research, however, without the appropriate knowledge, religion today is perceived as a factor of fundamentalism that carries a potential danger. This perspective today dominates the mass consciousness and complicates the topic of interfaith relations, while during the period of the Great Silk Road, religion played a fundamental role and often served as a bridge between different cultures. The existing configuration along the entire length of the trade route of the Great Silk Road, i.e. China - Central Asia - the Eastern Mediterranean, continued to work according to the scheme where religion dictated its rules to politics, politics — to the economy, and the economy, in turn, strengthened or weakened religion. This closed cycle remained stable until and after the era of the Crusades and the Mongol conquests.

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11

Kim, S. "M. Odagaki: Communication and Religion". THEOLOGICAL STUDIES IN JAPAN, n.º 46 (2007): 215–20. http://dx.doi.org/10.5873/nihonnoshingaku.2007.215.

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12

Biskamp, Floris. "Populism, religion, and distorted communication". Zeitschrift für Religion, Gesellschaft und Politik 2, n.º 2 (3 de septiembre de 2018): 247–76. http://dx.doi.org/10.1007/s41682-018-0022-1.

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13

Nguyen, Thuy Ho Hoang. "Exploring the Association between Religious Values and Communication about Pain Coping Strategies: A Case Study with Vietnamese Female Cancer Patients". Theory and Practice in Language Studies 8, n.º 9 (1 de septiembre de 2018): 1131. http://dx.doi.org/10.17507/tpls.0809.04.

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This study explores the association between the values of dominant religions in Vietnam and the communication about pain coping strategies employed by Vietnamese women who have cancer. Data was collected by means of in-depth interviews with twenty-six Vietnamese female cancer patients. Content analysis was then utilised to describe and interpret the women’s pain talks. Participants proposed six religion-related pain coping strategies, including accepting pain, bearing pain on one’s own, trying to change karma, being positive about pain, managing to forget pain and sharing pain when it becomes unbearable. The findings reflected that the religious values of Confucianism and Buddhism are associated with the patients’ communication about the strategies they employed to cope with their pain. Moreover, the language of communicating pain coping could be mapped onto the categories of passive language and active language, within the religion framework. The research has thus also confirmed the role of language in the communication about pain experience.

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14

Loubser, J. A. BOBBY. "Religious Diversity and the Forma1'Ion of Closed Cultural Systems, or When Does Religion Turn Bad?" Religion and Theology 11, n.º 3-4 (2004): 256–77. http://dx.doi.org/10.1163/157430104x00122.

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AbstractThis programmatic article investigates a single aspect of culture that regulates religious expression and the construction of identity. A brief overviem of four types of religio found in South Africa serves to illustrate the significant role of the media of communication in religious expression. Indigenous traditional religions operate within a pure oral culture, the Ibandla Amanazeretha of Isaiah Shembe operates within a 're-discovered' oral culture and Islam has its roots in an oral-manuscript culture, while conventional Protestantism has the heritage of a religion that operates within the culture of the printed media. The article finally considers the question of how a better understanding of religious culture can help to prevent religion from developing into a hegerreonic ideology. The article contributes to interdisciplinary debate.

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15

KULAHINA-STADNICHENKO, Hanna. "Religious dialogue as a factor of social stability: features and challenges in the context of modern ukrainian realities". Filosofska dumka (Philosophical Thought) -, n.º 1 (6 de marzo de 2023): 97–110. http://dx.doi.org/10.15407/fd2023.01.097.

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The article explores the relationship between the dialogical way of existence of religion and social stability. The author argues that dialogue is becoming a way of existence of religion in societies with a high level of religious freedom. The author emphasizes constructive types of communication between religions, one of which is traditionally interreligious (interfaith) dialogue. The definition of religious dialogue as a broad communication phenomenon is considered, which, in particular, involves the interaction of not only religions with each other (interreligious, interfaith dialogue), but also communication between religion and society (religious and social dialogue) on important issues of the present, and reactions to them. It is substantiated that the reluctance of a certain religious institution to engage in dialogue may be based on the theological position of the church caused by the phenomenon of «ambivalence of the sacred». Some ways to restore the dialogue of religions and overcome the conflict conditions of their interaction are proposed. In conclusion, it is noted that the «war of civilizations» launched by the Russian Federation in Ukraine brings the dialogue of religions to a new level, namely: requires a revision of certain theological theories, the formation of new theological visions; significantly actualizes the issues of justice, heroism, good and evil, the impossibility of violence, ethical problems and their reflection in theological thought; requires religions to take a civic stance, where it is no longer possible to speak of secularization in the sense of separation of religion from politics; sharpens and problematizes the attitude of religions to the national question as a result of the Russian Federation’s provoked terrorist methods of warfare, and thus the threat to humanity of genocide on a national basis; raises the issue of universal values, the humanistic paradigm and personal responsibility, which brings all religious systems too close together; meta-anthropologizes religion, absolutizes humanism as a value when a believer «goes beyond» mere existence to approach eternal truths, where the concept of «salvation» loses its narrowly individualistic characteristic.

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16

Krueger, Oliver. "The Internet as Distributor and Mirror of Religious and Ritual Knowledge". Asian Journal of Social Science 32, n.º 2 (2004): 183–97. http://dx.doi.org/10.1163/1568531041705077.

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AbstractSince the early 1990s, religious movements appeared on the Internet and introduced new forms of communication in ritual and dogma. Their Internet sites present different dogmatic, institutional, and other aspects of their religion; provide interactive communications and religious services; or simply sell religious items. This paper puts forth the argument that the gaining of ritual and dogmatic knowledge is losing its dependence on direct social interaction in a spatial community, and increasingly relies on Internet-based discourse in religious newsgroups and other discussion forums. Nevertheless, for migrant communities in the diaspora (Zoroastrians, Hindus, and adherents of Afro-American religions), the Internet appears to be offering a new opportunity for re-establishing the spatial bonds of the lost religious community. In other cases such as that of the Wicca religion, this greater independence of traditional religious and social hierarchies encourages the development of fragmentary and syncretic forms of religion.

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17

Cvitković, Ivan. "Religion and culture". Socioloski godisnjak, n.º 8 (2013): 7–17. http://dx.doi.org/10.5937/socgod1308007c.

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Importance of culture. Influence of religion to culture and cultural identity. The paper reviews the contribution of religion to culture and arts development in different segments of the human creativity. Importance of music in religious rituals. Influence of religion on the film art, poetry, novel. Painting as a means of religious communication. Connection between religion and material culture. Influence of religious culture on development of architecture. Importance of the sculpture in religious communication of some religious traditions.

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18

Valenti, JoAnn M. "Communication challenges for science and religion". Public Understanding of Science 11, n.º 1 (enero de 2002): 57–63. http://dx.doi.org/10.1088/0963-6625/11/1/303.

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How can the very different worlds of science and religion communicate effectively? Religion requires faith, belief without question. Science demands we take nothing on faith, reject any anecdotal evidence. How might these seemingly opposed disciplines collaborate to improve public understanding of science and impact pending policy making without undermining spiritual well being? Are scholars from both disciplines engineering the needed bridges?

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19

Hagge, J. "The Process Religion and Business Communication". Journal of Business Communication 24, n.º 1 (1 de enero de 1987): 89–120. http://dx.doi.org/10.1177/002194368702400118.

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20

Petrushkevych, Mariya S. "Elements of the Orthodox communication system". Ukrainian Religious Studies, n.º 39 (13 de junio de 2006): 79–92. http://dx.doi.org/10.32420/2006.39.1746.

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For many centuries, religious beliefs, ecclesiastical institutes, and religious practices have dominated and radically influenced secular manifestations of social consciousness, social organization, and culture. Religion through the development of certain doctrines and religious practices and the church, not only as a sacred concept, but also as a social institution uniting the followers of a particular religion, are very important areas of our reality. Therefore, the impact of religion on the mentality is deep and diverse.

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21

Arias, V. Santiago, Narissra Maria Punyanunt-Carter y Jason S. Wrench. "“I Am Spiritual, Not Religious”: Examination of the Religious Receiver Apprehension Scale". Journal of Communication and Religion 39, n.º 4 (2016): 72–91. http://dx.doi.org/10.5840/jcr201639426.

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Empirical research has found religious affiliation as one of the most important identity and mental health pillars for individuals; however, the common phrase for religious identification: “I am spiritual, not religious” is on the rise in young adults in the United States. Thus, there is a quintessential need for research on religion and communication in this context. Even though there has been little scholarly attention to the role of religion as an inhibitor for communication, communication apprehension scholarship has been providing robust empirical evidence to support this association such as religious receiver apprehension (RRA). RRA is conceptualized as the anxiety or fear associated with receiving either real or anticipated communication about religion with people of other religions. After validating the RRA scale as both generally valid and reliable in the context of this upward trend, 455 young adult participants completed surveys regarding their religious communication behaviors. Findings suggest a relationship between religious receiver apprehension and one’s religious communication apprehension; in other words, the anxiety related to receiving different religious information than one’s religious beliefs also results in higher levels of communicating about one’s religious beliefs. Furthermore, religious receiver apprehension was negatively related to one’s tolerance for religious disagreements as well as one’s attitude towards evangelism, but also for individuals’ religious commitment. Similarly, it is worth considering that the overall majority of participants indicate to belong to particular religious affiliations, as well as identifying themselves as “spiritual but not religious”; this contradiction mirrored in reduced religious commitment seems to reflect an ideology of religious entrepreneurialism, which seems to be more likely tethered to the neoliberalist logic of individualization rather than a new empathetic understanding of religious pluralism, which is better explained as “believing and not belonging.”

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22

Perreault, Gregory. "Reporting Religion: Narrating Religion in Gaming Journalism". Journal of Media and Religion 20, n.º 1 (2 de enero de 2021): 38–52. http://dx.doi.org/10.1080/15348423.2021.1875669.

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23

Uyun, Zafirah Quroatun. "IKONISASI PAKAIAN ‘ISLAMI’: BENTUK KOMUNIKASI NON VERBAL DI LINGKUNGAN PERGURUAN TINGGI ISLAM". Alfuad: Jurnal Sosial Keagamaan 4, n.º 1 (17 de junio de 2020): 35. http://dx.doi.org/10.31958/jsk.v4i1.1487.

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Abstract: Iconization in an institution, especially for university there are some consequences. In addition to influencing visions and missions, lifestyles, religions, even cultural industry provides its own style. As with 'Islamic' clothing in several Islamic universities that begin to process into an icon due to negotiation of religious and cultural values, communication patterns change from just talking, writing and discourse to a form of non-verbal communication which is contains codes and symbols. This research tries to elaborate 'Islamic' clothing iconization forms by describing a set of codes and symbols of non-verbal communication using 'Islamic' clothing. Analysis of the influence of lifestyle, religion, customs will be described using the method of literature and observation. This research found that the intersection between industrialization of culture, lifestyle and religion with non-verbal communication had consequences for iconization.

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24

Beyer, Peter. "The Religious System of Global Society: A Sociological Look at Contemporary Religion and Religions". Numen 45, n.º 1 (1998): 1–29. http://dx.doi.org/10.1163/1568527981644419.

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AbstractControversies within religious studies over the categories of religion and religions are reflective of changes in religion that correspond to the historical development of global society in recent centuries. The globalization of society has created social conditions that encourage the differentiation of religion as a distinct modality of social communication based on binary codes and centred on institutionalized programmes that flow from these. The result has been the gradual construction and imagining of an ambiguous but nonetheless observable and operative global religious system. From its beginnings in early modern Western Christianity, the system has spread haltingly and gradually to the rest of the world. Similar to the way the spread of the global political system brought about the discovery and construction of nations, the development of the religious system has resulted in the crystallization of ‘religions’, especially but not exclusively what we now call the world religions. The examples of Christianity, Hinduism, Islam, and Chinese religion are discussed briefly as illustration.

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25

Frost, Jonathon K. y Norman E. Youngblood. "Online Religion and Religion Online: Reform Judaism and Web-Based Communication". Journal of Media and Religion 13, n.º 2 (3 de abril de 2014): 49–66. http://dx.doi.org/10.1080/15348423.2014.909190.

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26

Ma, Liwa. "The Cultural Differences from the View of Chinese and Western Religions". International Journal of Education and Humanities 6, n.º 2 (15 de diciembre de 2022): 86–88. http://dx.doi.org/10.54097/ijeh.v6i2.3471.

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After a long period of historical evolution and development, religion has created a rich and colorful culture. A correct understanding of religion helps us to better understand western thoughts, worldviews, values, and behaviors. The author analyzes the cultural differences from the following three parts: the relationship between Buddha, God, and human beings; the cognition of "I" and the influence on interpersonal communication. By comparing the differences between the different religions and cultures of China and the West, we can inquire about the thinking styles and unique qualities of different cultures in the world. It is hoped that religious culture can play a positive role in the realization of cross-cultural communication.

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27

Ostrovskaya, Elena. "Internet Mediatization of Confession in the Orthodox Social Networking Sight vk.com". Logos et Praxis, n.º 3 (diciembre de 2018): 45–58. http://dx.doi.org/10.15688/lp.jvolsu.2018.3.6.

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The mediatization of social reality, which confidently declared itself in the early 2000s, is clearly presented as a new digital dimension of religion. Religions of the historical heritage of Russia actively master modern media and digital space of the Internet, create their own media environment of religious network interactions and events, discourses concerning society. The mediatizationof religions has the effect of changing the communicative profile of religions, promoting their topics in a broad public discussion on a par with the political and economic agenda. Modern sociological analysis of religion as an integral part of society now involves the search for answers to the question about the correlation of offline measurements of religious interactions, organizations and communications with their online presentations. One of the actual directions of sociological research of the digital space of religious interaction and discourses was the concept of mediatization of religion, developed by the joint efforts of scientists of the international team "Scandinavian research network". In line with this concept, the author refers to the study of the communicative aspect of the confession of the Orthodox faithful in its offline-online dimensions. As a basic and minimal unit of religious participation, confession as an interaction presents aspects of affiliation, religious-worldview and activity involvement. Central to the consideration in this article is the problem of studying the formats of confession representation in a variety of communicative themes of the digital environment of Orthodox parishes. The study in its full volume was carried out in several stages in 2017– 2018 years. For two years the author has been conducting an offline structured observation of confession in the Orthodox churches of Ekaterinburg, processing and analysis of the results; consequently we carried out operationalization of observation units in relation to online communication confession, collected, processed and analyzedthe data. In 2018, the author undertook a study of media communication network vk.com communities of Ekaterinburg parishes, applying structured observation and qualitative content analysis. Using a continuous, multistage, quota sampling, the author has explored digital landscapes, and key communication subjects digital communication 22 vk.com communities of the parishes of Ekaterinburg. The results of our study are presented in detail and analyzed in the article.

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28

Linderman, Alf y Mia Lövheim. "Measuring Resurgence of Religion?" Nordicom Review 37, s1 (7 de julio de 2020): 101–14. http://dx.doi.org/10.1515/nor-2016-0026.

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AbstractThe debate about a resurgence of religion in the public life of Western European societies is ongoing in media and academic circles. Yet there is a shortage of systematic and longitudinal empirical studies of the coverage of religion in European mass media. This article presents some empirical findings, but the focus is on methodological considerations in a longitudinal quantitative content analysis of indicators of religion in editorials in the Swedish daily press from 1976 to 2010. We present and discuss how the selection of keywords and of analytical units affects the outcome of our analysis as to tendencies over time regarding the frequency of religion indicators. As our results show, the question of a resurgence of religion in the daily press has no simple answer. Thus, methodological issues concerning reliability, validity and reflexivity are of crucial importance for this and similar studies measuring cultural change as reflected in the daily press.

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29

Lessl, Thomas M. "Religion in the borderlands". Review of Communication 3, n.º 4 (octubre de 2003): 451–54. http://dx.doi.org/10.1080/1535859032000106426.

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30

Geertz, Armin W. y Laura Feldt. "Religion og medier i et religionsvidenskabeligt perspektiv". Religionsvidenskabeligt Tidsskrift, n.º 70 (18 de mayo de 2020): 6–37. http://dx.doi.org/10.7146/rt.v0i70.120397.

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ENGLISH ABSTRACT: The religion and media field has grown strongly as an academic subject in recent years, especially regarding studies of religion in contemporary mass media, TV, film, internet, social media etc., and in relation to popular culture. Scholars of religion have also begun to pay attention to the important role that media, mediation, and mediatization have played in the history of religions. It is this growing awareness that we wish to examine here. Our focus is not intended to signal the abandonment of interest in contemporary religion, media and popular culture; rather we wish to place this development in the deep and broad perspective of the study of religion. Media, mediation, and the more recent phenomenon of mediatization, are processes that are inseparable from the ways in which religion functions and is passed on from generation to generation. Thus, from a general study of religion perspective, we promote the argument that media and mediation processes are central aspects of how all religions function because all communication, including religious communication, can be seen as mediated. In this article, we reflect on and discuss the roles that media have played in the deep history of religions and continue to play in the present by bringing religion and media studies in conversation with cultural evolution and cognitive perspectives. DANSK RESUMÉ: Religion og medier er blomstret stærkt op som emnefelt i de seneste år, særligt med fokus på religion i samtidens massemedier, tv, film, internet, sociale medier m.m. og i relation til populærkultur. Samtidigt er religionsforskere blevet opmærksomme på at medier og mediering har spillet vigtige roller for religionshistorien og det er dén udvikling vi her vil gribe fat i. Dermed ønsker vi ikke på nogen måde at signalere en opgiven af interessen for religion, medier og populærkultur i samtiden, men snarere at vi ønsker at indsætte denne udvikling i et langt og bredt religionsvidenskabeligt perspektiv. Medier og mediering er uadskilleligt fra hvordan religion fungerer og videreføres fra generation til generation. Derfor anlægger vi det overordnede perspektiv her, at medier og mediering udgør centrale aspekter af hvordan alle religioner fungerer, da al kommunikation, inklusiv religiøs kommunikation, kan anskues som medieret. I denne artikel reflekterer vi over og diskuterer den rolle medier, mediering og medialisering har spillet i religionshistorien og i samtiden bl.a. med inddragelse af kulturevolutionære og kognitive perspektiver.

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31

Nasruddin, Nasruddin. "Bentuk Komunikasi Antar Umat Beragama dalam Menciptakan Kerukunan di Desa Pembakulan Kecamatan Batang Alai Timur Kabupaten Hulu Sungai Tengah". Al-Hiwar : Jurnal Ilmu dan Teknik Dakwah 11, n.º 1 (29 de junio de 2023): 21. http://dx.doi.org/10.18592/al-hiwar.v11i1.7880.

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Indonesia is currently faced with a plurality of religions, and of course, this plurality of religions is very vulnerable to conflict between religious communities. One area that has a plurality in the religious field is Pembakulan Village. Pembakulan Village is one of the villages that inhabits the Mount Meratus area which is very far away with modern civilization and adheres to several religions such as Christianity, Hinduism, Islam and one of them is the local religion, namely Kaharingan. Of course there are interesting which made them able to survive and live in harmony until now. And one of the factors that create harmony is good communication and a high sense of tolerance. Therefore, the purpose of this research is to find out how the forms of communication and forms of tolerance between religious communities in Pembakulan Village are to create harmony. Based on the results of interviews and observations of researchers, this article argues that there are two forms of communication that create harmony in Pembakulan Village, Batang Alai Timur District, Hulu Sungai Tengah Regency, namely interpersonal and group and forms of tolerance, namely cooperation, mutual openness, freedom of religion and respect for religious activities.

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32

Carp, Richard M. "Resilient Religion". Senses and Society 5, n.º 2 (julio de 2010): 263–65. http://dx.doi.org/10.2752/174589210x12668381453123.

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33

Syam, Nia Kurniati, Arifin Syatibi y Moh Jibral Imperial Day. "Simbol-Simbol dalam Komunikasi Keluarga Beda Agama". MIMBAR, Jurnal Sosial dan Pembangunan 31, n.º 2 (23 de diciembre de 2015): 419. http://dx.doi.org/10.29313/mimbar.v31i2.1495.

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This article is one of the research having the plurality of cultural ethnic andreligion background. The religion identity is an important dimension for all societies.The goal of the article is to analyze the role of interpersonal communication in a familywith different religion, analyze the meaning of symbols in an interaction within thefamily with different religion, analyze the supporting and restricting communicationfactors in a family with different religion. Several perspectives were used as theoreticalframewaork, i.e Phenomenology, and Cross Cultural Communication. This reseachemployed in-depth interview and observation as data collecting technique.The role ofinterpersonal communication in a family with different religion cannot be separated frominitiation, experiment, intensification, integrity, bond and the role of communicationeffectiveness such as supportiveness, empathy, objectiveness and equality. The meaningof communication symbols in a family with different religion is due to language, rituals,national days, food, and dress. The supporting factors are respect each other, protect,tolerance, cooperation, and mutual cooperation. Whereas the restricting factors ofinterpersonal communication in a family with different religion, are avoiding the dialogueabout faith, freedom, and religion education for children.

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Outreville, Jean-François. "Wine Consumption and Religions: A Research Note". Beverages 7, n.º 4 (21 de octubre de 2021): 70. http://dx.doi.org/10.3390/beverages7040070.

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The relationship between religions around the world and alcohol consumption is a well-known debated issue since many religions forbid it. However, the specific relationship with wine consumption has never been empirically investigated. For some religions, such as the Catholic religion, wine has a specific place. The purpose of this short communication is to analyze how the role of religions could determine the level of wine consumption in a representative panel of countries. A single equation analysis is based on a cross section of 52 countries for the period 2010–2013. The results give more support to the anticipated relationship between wine consumption and religions and demonstrate that wine consumption in a country is impacted by the dominant religion in the country.

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Afriani, Anjani Betty. "WALKING IN RHYTHM: CULTURAL CONCEPTS, COMMUNICATION IN STRUCTURE, FUNCTIONS, RITUAL SYMBOLS IN THE GANJURAN COMMUNITY OF YOGYAKARTA". Symposium of Literature, Culture, and Communication (SYLECTION) 2022 1, n.º 1 (24 de diciembre de 2022): 330. http://dx.doi.org/10.12928/sylection.v1i1.11653.

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The diversity of social, cultural, and religious status in Yogyakarta is itscolor. Religion, which is one aspect of diversity, is an interesting thing, aharmonious blend of religion and culture seen in the Ganjuran area,Bantul, Yogyakarta. Ganjuran is an area known for having a very hightolerance for religious people in this cultural city. This study aims todetermine communication patterns between people of different religionsin Ganjuran, Yogyakarta, and how a group manages conflicts and solvesproblems with different religious backgrounds. Research with aqualitative descriptive method using an ethnographic approach. To get anin-depth picture of the communication of people of different religions,one of them is being studied using observation and informationcollection, which is then processed to obtain data that is by the researchtopic. This study concludes that the communication pattern that occurs inpeople of different religions in Ganjuran, Yogyakarta is a communicationpattern that is balanced with the culture and language that they have longheld as a guide for a social life so that multicultural community life stillcreates high tolerance.

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Sarapura Sarapura, Mercedes Milagro. "Comunicación y religión: la comunicación a la luz del Tratado de historia de las religiones de Mircea Eliade". Cultura, n.º 35 (30 de diciembre de 2021): 91–105. http://dx.doi.org/10.24265/cultura.2021.v35.06.

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Todos los quehaceres humanos tienen sentido en la medida en que están ligados a una realidad trascendente (Eliade, 2001), y a ello no es ajena la comunicación que, además de ser una de las características ontológicas del hombre, resulta la única vía que permite la experiencia religiosa entendida como una interacción con lo sagrado; y así como ocurría con el hombre primitivo, en la actualidad el principal drama del hombre posmoderno se sitúa, precisamente, en la ruptura con su dimensión religiosa. La contrastación analítica entre religión y comunicación a partir de los estudios de Mircea Eliade deja en claro cómo confluyen de manera admirable la comunicación y la religión, con la misma intensidad de dos olas que se abrazan en el horizonte de la existencia. El hombre es un ser religioso irrevocable en la medida en que tiene sed de comunicación, en cuyo ámbito sabe que encontrará su propia realización.

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Létourneau, Alain. "La religion de l'imaginaire à l'époque des communications". Studies in Religion/Sciences Religieuses 26, n.º 3 (septiembre de 1997): 309–35. http://dx.doi.org/10.1177/000842989702600303.

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L'interrogation s'amorce devant le phénomène de la ré-appropriation par les industries culturelles de figures empruntées aux religions, et demande quelles catégories pourraient le mieux nous aider à penser ce phénomène. Ceci demande de réfléchir à notre jugement devant ce phénomène, d'exposer notre position méthodologique et de donner une hypothèse sur le redéploiement du religieux aujourd'hui, ainsi que de donner les jalons d'une définition large de la religion; la question de la réception retient spécialement l'attention. La discussion porte surtout sur deux catégories utilisées pour rendre compte de l'état contemporain de la culture, la «postmodernité» et la «sécularisation», particulièrement utilisées dans les sciences de la religion. Bien qu'utiles, elles s'avèrent peu susceptibles d'éclairer l'état actuel de la culture, mieux décrit par l'idée de «l'âge de la communication narrative de masse».

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Ottuh, Peter O. O. y Mary O. Jemegbe. "Communication in Religion and Its Integrative Implications for Society". PINISI Discretion Review 4, n.º 1 (30 de julio de 2020): 1. http://dx.doi.org/10.26858/pdr.v4i1.14524.

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Looking at religion from the lens of social theory system, one cannot but, postulate that religion is an expression of the relationship that exists between human beings and the divine. This religious expression by individuals accumulates into plethora of communication within a given society. This paper is solely concerned with communication in religion and religious communication and how they play integrative role in the social cohesion of human society. Methods adopted to achieve the above task are the phenomenological and evaluative methods with support of secondary sources. The research reveals that communication in religion and religious communication are strong and essential agents of social change in any human society; and that, they have also enhanced the lives of individuals in terms of social, moral, mental, spiritual, economic and cultural well-being. The paper concludes that the communicative power of religion should not be underrated by individuals, society and government. And that religion should be used to communicate effectively and positively for the integration and development of modern society.

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Alberts, Wanda. "Didactics of the Study of Religions". Numen 55, n.º 2-3 (2008): 300–334. http://dx.doi.org/10.1163/156852708x283087.

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AbstractIn contrast to well-established didactics of theologies, the study of religions, even though its field is becoming more and more important in schools and elsewhere in society, has not yet developed a didactic branch. This article outlines and exemplifies three tasks for didactics of the study of religions: (1) analysis of models of education about religion/s, (2) development of concepts for education about religion/s, (3) engagement in practical issues related to education about religion/s, including participation in political and public debates about religion, religious plurality, education, and religious education. Tasks 1 and 2, which may be called "inner-academic," are exemplified with research results from my study about integrative religious education in Europe. Task 3, relating to the communication of academic insights beyond academia, is regarded as a necessary complement to "inner-academic" work. In conclusion, it is argued that in order to develop didactics of the study of religions it is necessary to combine the subject knowledge and methodologies of the study of religions with insights from education. Rather than leaving this educational task to educationalists with little knowledge of our subject, the study of religions needs to establish its own didactics with respect to various educational contexts.

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Khurotin Anggraeni. "Islamic communication system in Republic of Indonesia". J-KIs: Jurnal Komunikasi Islam 1, n.º 2 (31 de diciembre de 2020): 27–41. http://dx.doi.org/10.53429/j-kis.v1i2.183.

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The Indonesia is various cultures and language, Islam is a biggest religion in Indonesia, the communication form of Islam to understanding Islamic religion in various regions which has various culture and language. Islamic Communication system is a social action between Islamic organization with exchanging idea and raising the expectation of recognizing, understanding, acceptable to achieve specific goal (Da’wah) with multifaceted undertaking which require careful assessment of requirements, technology alternative, the allocation resources, economic impact and religion impact. The purpose of study is to describe and analysis Islamic communication system in Republic of Indonesia. The research method is done by library and information studies literature published was examined using content analysis method. The process included several steps: determining which journals and books met the inclusion criteria; selecting the research articles from the included journals and book; and extracting data from the relevant articles. As we know Indonesia has limit transportation and communication technology, very large area and has different language, culture and religion. The result of Islamic communication system is organization as problem solved on communication system. Islamic organization with multifaceted undertaking is required careful assessment on technology information, allocation resources, economic impact and religion impact. The role figure of leadership (usually namely Kyai) in communication is very important to connect with same organization. Interaction linkages between organizations will raise expectation on recognizing, understanding and acceptable.

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Mahieddin, Émir. "Enzo Pace, Religion as Communication. God's Talk". Archives de sciences sociales des religions, n.º 160 (30 de diciembre de 2012): 252. http://dx.doi.org/10.4000/assr.24684.

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Srubar, Ilja. "Religion and Violence. Paradoxes of Religious Communication". Human Studies 40, n.º 4 (25 de marzo de 2016): 501–18. http://dx.doi.org/10.1007/s10746-015-9375-z.

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Das, Rahul. "THE ROLE OF HINDUISM AND BUDDHISM IN PROMOTING INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA". International Journal of Research -GRANTHAALAYAH 8, n.º 5 (4 de junio de 2020): 179–86. http://dx.doi.org/10.29121/granthaalayah.v8.i5.2020.147.

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Hinduism or Sanatana Dharma is considered to be the oldest religion in the world (Fowler 1997, p1). This religion originated in India. Similarly, India is also the birthplace of Buddhism. Apart from trade, religion was one of the means of inter-state communication and proximity in ancient times. It is through religion, ancient Indian civilization developed good relations and closeness with different parts of the world, one of which was Southeast Asia. Though Marx opined “Die Religion……ist das opium des volkes” or “religion…..is the opium of people”, but the positive role of religion cannot be denied in this case. Hinduism and Buddhism were the main driving force behind the Indianization or Sanskritization of Southeast Asian States. Buddhism and Hinduism are still among the most prevalent religions in this region, despite the subsequent large-scale conversion to Christianity and Islam. The influence of Indianness is evident in all the areas of this region, including ancient architecture, sculpture, art, painting, literature, language, script, lifestyle etc. These religions have never been limited to personal sphere of inhabitants of this region but have also flourished in the political and social spheres. These religions have sometimes been instrumental in unravelling colonial chains and sometimes in nation-building efforts. At present, the Government of India is very keen on finding the roots of ancient historical ties in establishing close bilateral relations with various countries, from that point of view, this following article will be considered very relevant.

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Harijanto, Daniel Kurniawan y Wulan Purnama Sari. "Komunikasi Interpersonal Anak dan Orangtua Yang Berbeda Agama". Koneksi 4, n.º 1 (22 de marzo de 2020): 147. http://dx.doi.org/10.24912/kn.v4i1.6687.

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Family is one of the important inner-structure institutions along with community and religion. Family is classified as a formal-primary social group. Each social group has perspectives which are determined by culture. Religion is one of culture’s elements. Different religions have differences in the inherited messages and thing(s) to believe. Interpersonal communication in a family with different religions between individuals becomes important. This research aims to know the interpersonal communication between a son/daughter and his/her parents whose parents have different religions. The theories used are attraction theory, family’s form, social penetration, characteristics of relationship and communication patterns in a family. Researchers use intrinsic case study methods for this research. This research’s content shows that religious differences between father and mother is not always a barrier for communication between family members. Similarities in passion, sex and religion can cause attraction in communication between family members. Openness cannot warrant that penetration reaches deep and personal conversations, but openness can determine the discussion result’s form between discussing individuals.Keluarga menjadi salah satu institusi inner-structure yang penting bagi manusia bersama dengan komunitas dan agama. Keluarga termasuk ke dalam kelompok sosial formal-primer. Setiap kelompok sosial memiliki cara pandang yang ditentukan oleh budaya. Agama menjadi salah satu elemen budaya. Agama yang berbeda memiliki perbedaan dalam pesan yang bertahan dan apa yang harus dipercayai. Komunikasi interpersonal dalam keluarga dengan perbedaan agama antar individu menjadi penting. Penelitian ini bertujuan mengetahui komunikasi interpersonal antara anak dengan orangtuanya dimana terdapat perbedaan agama antara ayah dengan ibunya. Teori yang digunakan antara lain teori tentang atraksi, bentuk keluarga, penetrasi sosial, karakteristik-karakteristik hubungan dan pola komunikasi dalam keluarga. Peneliti menggunakan metode studi kasus intrinsik. Penelitian ini menunjukkan bahwa perbedaan agama antara ayah dan ibu tidak selalu menjadi penghambat dalam komunikasi antarpribadi antar anggota keluarga. Kesamaan minat, jenis kelamin dan agama dapat menimbulkan ketertarikan dalam komunikasi antar anggota keluarga. Keterbukaan tidak menjamin penetrasi mencapai percakapan yang dalam dan pribadi. Namun demikian, keterbukaan dapat menentukan bentuk hasil diskusi antar individu yang berdiskusi.

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Suhartono Suhartono. "Communication Forums Christian: A Wisdom Local As Receptacle Communication Churches In Bekasi City". International Journal of Education and Literature 2, n.º 1 (14 de febrero de 2023): 31–40. http://dx.doi.org/10.55606/ijel.v2i1.52.

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Bekasi City Christian Communication Forum, is a forum for Christians across churches, where this forum is a forum for communication between interfaith and churches in Bekasi, such as from HKBP, GPIB, Bethel, Catholicism, this forum is a center for establishing communication between church residents who experience problems and threats related to intolerance that is rampant, especially in the Bekasi City area. The existence of a Christian education or education that breathes Christian beliefs is very beneficial. Religion began to become a part of the culture of every people. The role of the church, apart from being a message of the gospel to the unsaved, is also very important in building the spiritual life of its congregation in order to grow into a spiritually mature congregation. The objectives of this study are: 1). To find out and analyze the extent of the role of community service through the FKK Christian organization in Bekasi City. 2). To find out and analyze the problems faced, especially by the FKK Christian organization in Bekasi City. In this study, this type of research is descriptive qualitative research, that is, the data collected is in the form of words, pictures, not numbers. The purpose of descriptive research is to make a systematic, factual, and accurate description of the facts and nature of a particular population or area. The results in this study can be concluded that Religion must be a social glue, which plays a role in bridging tensions, maintaining the survival of society when faced with life challenges. In this case, religion plays a role in uniting members of society in the midst of existing plurality. Religion should promote a high sense of tolerance and love, not excessive fanaticism that thinks what we have is good and what else is bad.

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Bobyreva, E. V., O. A. Dmitrieva, N. V. Bocharnikova y A. A. Moseyko. "Special aspects of communication in a multi-religious space of modern society". SHS Web of Conferences 69 (2019): 00022. http://dx.doi.org/10.1051/shsconf/20196900022.

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The article is devoted to the peculiarities of communication in modern society. The following spheres of a religious discourse functioning are defined: communication in church, communication in small religious groups, communication of the person with God. Besides, each religion has its system of values. The system of values of each religion is not a stable phenomenon and can change with the change of society. Communication in a multi-religious society has some peculiarities. In order to overcome difficulties during communication in multi-religious space of modern society, it is important to know and consider the values of people professing this religion.

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Xu, Shengju y Heidi A. Campbell. "Surveying digital religion in China: Characteristics of religion on the Internet in Mainland China". Communication Review 21, n.º 4 (2 de octubre de 2018): 253–76. http://dx.doi.org/10.1080/10714421.2018.1535729.

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HARNIKA, NI NYOMAN. "EFEKTIFITAS KOMUNIKASI PERSUASIF PENYULUH AGAMA HINDU NON PNS DALAM MEMBINA KELUARGA DHARMIKA DI KOTA MATARAM". GANEC SWARA 15, n.º 2 (11 de septiembre de 2021): 1140. http://dx.doi.org/10.35327/gara.v15i2.229.

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Communications and a man holding a role which is very important in the life of a day man. Due to the communication of man can perform interactions with others. An extension of Hinduism that has the duty to spread the teachings of Hinduism to the people of the Hindu with the purpose of the people Hindu to implement the teachings of religion with good. Communications are carried by extension Hinduism Non PNS in fostering people of Hindu is communication persuasive, communication that aims to influence the people of Hindu especially families darmika to be able to run the teaching of religion in accordance literary religion. The purpose of this research is to describe communication persuasive non-civil servant Hindu religious instructor in fostering a darmika family. The theory that is used in research this is the theory of the theory of change of attitude (attitude change theory). The method that is used in research this is a study of qualitative descriptive with outlines in communication persuasive extension of Hinduism Non PNS in fostering. The collection of data using purposive side. The result of this research is a persuasive communication process for non-civil servant Hindu religious instructors in fostering darmika families. This is done by taking into account the credibility of the communicator, persuasion in verbal and non-verbal contexts, message selection and media use. The effectiveness of communication persuasive in research this is the occurrence of a change in family darmika as srada were done by family darmika is getting stronger, things are seen from the family darmika implement the Tri Hita Karana in life.

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Kamaruzzaman, Kartini. "Considering the Symbiotic Relationship Between Religion, Digital Media, and Social Movement Leadership – A Systematic Review Using PRISMA". Jurnal Komunikasi: Malaysian Journal of Communication 38, n.º 3 (30 de septiembre de 2022): 209–27. http://dx.doi.org/10.17576/jkmjc-2022-3803-13.

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The study of leadership has been long explicitly debated, specifically in social movements. While the discussion of social movement leadership has increasingly made its presence in digital media studies, it falls short of understanding religious socio-political action and in the nexus of religion. Moreover, the role of religion has continually been confined in the contexts of conflict, terrorism, and extremism. Based on the said argument, this article develops a systematic review of religion, digital media, and social movement leadership. The present paper follows the PRISMA systematic review protocol as a guideline for data collection and reporting. Data of articles were obtained from the Scopus database between 2010 and 2021. Findings indicate that religion is used both as an explanatory component to either rationalise conflict or to empower social movements. Religion plays a significant role in social movements that are mediated through digital media. Relevant studies have increasingly examined religion concerning online practices and in the context of social movements. The paper highlights that religiously embedded social movements can be examined using social movement and digital media perspectives. Nonetheless, it must extend the religious analytical lens to thoroughly comprehend the religious components, particularly when it involves religious social movement actors. Keywords: Religion, digital media, social movement leadership, socio-political, PRISMA.

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Breslin, Jack. "The Religion of Journalism". Journal of Mass Media Ethics 24, n.º 4 (30 de octubre de 2009): 327–29. http://dx.doi.org/10.1080/08900520903332923.

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