The Chronicles of Me: Understanding Blogging as a Religious Practice

Cheong, Pauline Hope; Halavais, Alexander; Kwon, K. Hazel

doi:10.1080/15348420802223015

Cited by 43 publications

(27 citation statements)

References 25 publications

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“…In Christian and modest fashion domains, bloggers (and social media practitioners) "participate actively to comment on other blogs, thus constituting religious networks across the blogosphere," but even A-listers highly remediated within their own communities fail the standard metrics on which industry marketers rely (Cheong et al 2008(Cheong et al : 1205, limiting opportunities for monetization and for crossover into pro-blogger status (Rocamora 2012).…”

Section: The Significance Of the Modest Fashion Blogosphere For Desigmentioning

confidence: 98%

Uncovering Modesty: Dejabis and Dewigies Expanding the Parameters of the Modest Fashion Blogosphere

Lewis

2015

Fashion Theory

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Since the early 2000s modest fashion blogs and social media and related e-commerce have constituted a zone of women-led fashion mediation fostering dialogue within and across faiths and between religious and secular practitioners. Premised on a discourse of modest fashion as individual choice rather than compulsion, modest fashion incorporates style considerations into the quotidian practices of “everyday religion” characterized by blending, syncretism, and contradiction. This article examines how modest fashion discourse responds to the increasing numbers of women who choose to discard what have come to be the key signifiers of religious female modesty in Islam and orthodox Judaism, the hijab and the wig or hat, made prominent online by the wardrobe changes of two transnationally prominent USA-based bloggers, Nina Cohen of 'alltumbledown' and Winnie Détwa of 'winniedetwaland'. Interviews and blog and social media analysis demonstrate that contra mainstream orientalist presumptions that women who remove the veil have been saved from Muslim civilizational alterity, online debates within modest fashion seek to regard these modified forms of self-presentation as widening, rather than quitting, the frame of modest embodiment

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Section: The Significance Of the Modest Fashion Blogosphere For Desigmentioning

confidence: 98%

Uncovering Modesty: Dejabis and Dewigies Expanding the Parameters of the Modest Fashion Blogosphere

Lewis

2015

Fashion Theory

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“…The Internet provides space for religious individuals to construct and reconstruct their religious identity through activities like blogging (Cheong et al, 2008) and other online tools (i.e. online information or communities) (Lövheim, 2004).…”

Section: Networked Religionmentioning

confidence: 99%

Private practice: Using digital diaries and interviews to understand evangelical Christians’ choice and use of religious mobile applications

Bellar

2016

New Media & Society

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Religious mobile applications (apps) offer a relatively new space for religious practices such as studying sacred texts, prayer, and meditation. To date, most studies in the digital religion literature, and to some extent in general mobile app studies, focus inquiry on app content and/or design only. This study advances these areas of study by extending inquiry to the mobile app audience by exploring how Evangelical Christians actually choose and use religious mobile apps, and how app engagement informs their religious identities. Data from qualitative digital diary reports and in-depth interviews were analyzed within Campbell's networked religion framework, specifically through the storied identity and networked community concepts. Findings explicate the combination of online and offline resources used for choosing apps, shifting core religious practices from offline to mobile contexts, and a lack of networked community engagement for sharing private religious app experiences.

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“…1) Representation of the diversity of speakers: While traditional media work towards unitary representation of the members of the political community, the Internet systematically promotes diversifi ed representations of its multiple users (Cheong et al 2008). National print and audiovisual media constitute the central arena of public visibility and competition among national political actors that are re-presented by the journalists.…”

Section: Representation In the Digital Eramentioning

confidence: 99%

Digital Media and The Return of The Representative Public Sphere

Trenz

2009

Javnost - The Public

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This article analyses how digital media redefi ne the boundaries of the political public sphere. Against the mainstream assumption of a new emancipatory potential of the digital media, which strengthens the participatory and interactive elements of the public sphere, it is argued that digital media introduce a new representative order of political communication. In this sense, there is a need to conceptualise the digital public sphere in relation to political representation. Digital media do not straightforwardly unbound political communication in replacing the representativeness of the national public sphere. The performance of the Internet in promoting political communication remains rather limited and, by and large, continues to reproduce the national public sphere. At the same time, the digital media have multiplied the symbolism of representation, which is continuously in the making, by providing new off ers for the identifi cation of publicness through shared problems and solutions.

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The Chronicles of Me: Understanding Blogging as a Religious Practice

Cited by 43 publications

References 25 publications

Uncovering Modesty: Dejabis and Dewigies Expanding the Parameters of the Modest Fashion Blogosphere

Uncovering Modesty: Dejabis and Dewigies Expanding the Parameters of the Modest Fashion Blogosphere

Private practice: Using digital diaries and interviews to understand evangelical Christians’ choice and use of religious mobile applications

Digital Media and The Return of The Representative Public Sphere

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