Introduction

Dahlgren, Susanne; Schielke, Samuli

doi:10.1007/s11562-013-0243-1

Cited by 6 publications

(4 citation statements)

References 35 publications

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“…Scholars have skillfully demonstrated through rich empirical work, that 'the rejection of concepts such as secularisation and secularism in large parts of the Islamic world is not necessarily bound up with the absence of differentiation between the religious and the secular' (Wohlrab-Sahr and Burchardt 2017, p. 14;Zemmin 2019;Krämer 2021;Dressler et al 2019). In doing so, they offer a persuasive alternative to a line of argument that what happens in Muslim contexts is best understood as Islamic doubt, ambiguity, or deviance from social orthopraxy (Dahlgren and Schielke 2013).…”

Section: War-time Secularity Talkmentioning

confidence: 99%

Civil War Secularity Talk

Gutkowski

2022

Religions

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Despite important advances in the study of war and religion, the role of the secular remains under-analyzed. This article develops a theory of secularity talk in civil wars, examining two instances where actors have made religion and sect salient. In comparing patterns of secularity talk among non-elites found in oral history sources from the Syrian civil war and the Northern Irish Troubles, this article contributes to the recent peace turn in the religion-and-conflict literature. Greater attention to religion’s borderlands, to how actors distinguish religion from other arenas of human life can tell us more about what happens to the secular when people are under extreme pressure, including during war. This approach also sheds light on non-elite ambivalence towards elite mobilization of religion to fuel conflict, a common but as-yet under-theorized phenomenon.

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Section: War-time Secularity Talkmentioning

confidence: 99%

Civil War Secularity Talk

Gutkowski

2022

Religions

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“…Since the Islamic revival occurred in some form across most of the Muslim‐majority world, aspiring to become a better Muslim has become a major preoccupation of many Muslims. However, this concern is not by any means believers’ only preoccupation, ethical or otherwise, not least because Muslim selves, like those of all human beings, are marked by a multiplicity of aspirations and concerns (Barth ; Dahlgren & Schielke ; Ewing ; Gregg ; Marsden ). While pioneering studies of Muslim subjectivity like those of Mahmood and Hirschkind have theorized the moral logic of self‐disciplinary acts like prayer, veiling, and cassette sermon listening, such studies have at times over‐emphasized the coherence and singularity of commitment in Muslims’ ethical experience.…”

Section: Islam Morality and Freedommentioning

confidence: 99%

On fun and freedom: young women's moral learning in Indonesian Islamic boarding schools

Hefner

2019

Royal Anthropological Inst

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This article analyses the role of fun and freedom in the moral learning of young women students in two Indonesian Islamic boarding schools. Recent debates about Islam and ethical subject formation have centred on the assumed tension between Islam and freedom. I examine decisions about television viewing and dress to illustrate both the flexibility and fixity of moral values and evaluation in girls' lives. I argue that anthropologists of morality and Islam should take seriously moments of fun as important instances for 'moral ludus' or 'moral play' -the testing, shifting, and reshaping of the boundaries of moral behaviours that involve balancing the demands of various social fields and the larger ethical community in which a person is embedded. I suggest that these moments be viewed not as ruptures or instances of hypocrisy but as everyday occurrences of embedded agency in the lives of piety-minded individuals. Indonesian Islamic boarding schoolsIndonesia has some 25,000 Islamic boarding schools (pesantren). Pesantren and Islamic day schools (known locally as madrasa) educate around 15 per cent of the country's school-age population. Most Islamic boarding schools are located in rural areas -set apart from cities and towns, and often situated great distances from students' friends and families (Dhofier 1999(Dhofier [1982; Lukens-Bull 2005; Srimulyani 2012). Pesantren students, called santri, are restricted to school grounds year round with just a brief respite to return home for the fasting month of Ramadan. Santri are allowed only limited access to cell phones, the Internet, and the media, regulations that are intended to insulate them from the distractions and temptations of popular culture. Islamic boarding schools in urban settings are less common; they most often take the form of gated facilities that are otherwise removed from the surrounding neighbourhoods by fences or walls. In order to keep students on the pious path, they are allowed only limited time off of school grounds and are given explicit moral instruction on the dangers of 'empty time' (waktu yang kosong) in general and of modern life in particular.In their textbooks and in teachers' lectures, cities and the urban landscape are depicted as morally distracting and potentially even perilous -the pesantren, in contrast, appears as an oasis of piety and order within the unprincipled tumult. However, it is important to note that the schools position themselves not as oppositional to the non-pesantren

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“…Generally, the concept of "public space", according to P. Dahlgren, refers to the processes of structuring of public opinion (Dahlgren, 1993). In forming and shaping public opinion media play a crucial role: they can provide support to citizens concerned about the general problems of the present, can provide an environment for public debate of opinions formed and can influence the public in taking decisions based on the processing of some viable information; thus, media public space requires the http: //dx.doi.org/10.15405/epsbs.2016.09.49 eISSN: 2357-1330 responsibility of the Organizing Committee of the conference 379 participation of three stakeholders: media class, public opinion and the public (Beciu, 2000).…”

Section: Dimensions Of Media Public Spacementioning

confidence: 99%

The Persuasive Effects of the Information: Framing and Priming. Drama from the Club „Colectiv” and the Fall of Ponta Government

Gelan¹

2016

European Proceedings of Social &Amp; Behavioural Sciences

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The paper that we propose aims a constructivist analysis about persuasive effects that media can cause in the public space by interpreting and reconstructing of the social events. The analysis is based on a triangular grille, where the structural, communicational and interactional dimensions contribute to illustrate the ways in which media facilitate the formation of social representations, creating certain types of behaviour and determining specific actions. Moreover talk about a media representation of certain events that generate criteria to assess situations, determine judgments to be applied to these events and contribute to create collective action. The applied part of the paper aims to analyse the social context in which had held the fall of Ponta Government, on November 4, 2015, in the context in which a few days had gone from the drama which happened in the Club "Colectiv", on October 30, 2015. The analysis focuses on the effects of framing and those of priming on the means of mass communication have produced by the coverage of events related to this collective drama.

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Introduction

Cited by 6 publications

References 35 publications

Civil War Secularity Talk

Civil War Secularity Talk

On fun and freedom: young women's moral learning in Indonesian Islamic boarding schools

The Persuasive Effects of the Information: Framing and Priming. Drama from the Club „Colectiv” and the Fall of Ponta Government

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