Participation in online religious communities and practices (“liking” religious pages on Facebook, posting religious messages, and joining online religious communities) has become an increasingly widespread phenomenon. A recent “Room for...
...is a mistake for researchers to imagine virtuality as a replacement for face-to-face engagement. Online and offline are thoroughly intermingled by new media users, and online is itself a form...
...production of publics. My contribution is to ask how multiple languages, especially in online posts, shape the production of publics, both affectively and materially. I approach multilingualism from a perspective...
...Naturalist approach. However, Bellah’s is better characterized as a non-reductive humanistic naturalism, which is a synthesis of the humanistic (interpretative, social, and historical) understanding of religion and the naturalist approach....
...religion—such as going to church or to the mosque—no longer necessary, and the result is that religion online becomes online religion. The Internet has therefore only served to reinforce the...
...as a real social concern, with the same confidence as we heard, during the general consultation and public hearings on Bill 60, ordinary citizens (testifying in their personal capacity) expressing...
...approach aims to reduce the zero-sum analysis—religious freedom or multicultural reality—in a case where such opposition is contradictory. A confident and resilient democracy can support a more robust approach in...
...association with a particular religious movement. While related, each of these definitional approaches captures different segments of American society. Moreover, one’s choice among these three definitions implicitly embodies an underlying...
