Pub Date : 2021-09-23DOI: 10.1163/15700682-12341519
J. Strube
This article explores the genealogy of the “science of religion” developed by the Bengali intellectual Rajnarayan Basu (1826–1899). One of my central aims is to demonstrate that a “science of religion,” or Religionswissenschaft in the sense of Friedrich Max Müller, has emerged within a global context that was actively shaped by “non-Western” actors. To this end, I will focus on exchanges between the Indian reform movement of the Brahmo Samaj, Christian Unitarians, Transcendentalists, orientalist scholars, and members of the Theosophical Society. All these actors were concerned with the origin of religion, its modern meaning, and its function in shaping the future of society. Building on an analysis of the global exchanges revolving around these issues, special attention is paid to the inherent tensions between religious universalism and a nationalist insistence on “true religion,” which directly pertains to contested demarcations between reform and revival, or modernity and tradition.
{"title":"Rajnarayan Basu and His “Science of Religion”: The Emergence of Religious Studies through Exchanges between Bengali and Christian Reformers, Orientalists, and Theosophists","authors":"J. Strube","doi":"10.1163/15700682-12341519","DOIUrl":"https://doi.org/10.1163/15700682-12341519","url":null,"abstract":"\u0000This article explores the genealogy of the “science of religion” developed by the Bengali intellectual Rajnarayan Basu (1826–1899). One of my central aims is to demonstrate that a “science of religion,” or Religionswissenschaft in the sense of Friedrich Max Müller, has emerged within a global context that was actively shaped by “non-Western” actors. To this end, I will focus on exchanges between the Indian reform movement of the Brahmo Samaj, Christian Unitarians, Transcendentalists, orientalist scholars, and members of the Theosophical Society. All these actors were concerned with the origin of religion, its modern meaning, and its function in shaping the future of society. Building on an analysis of the global exchanges revolving around these issues, special attention is paid to the inherent tensions between religious universalism and a nationalist insistence on “true religion,” which directly pertains to contested demarcations between reform and revival, or modernity and tradition.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44742314","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.1163/15700682-12341520
Jörg Haustein
A Global History of Religion aims to trace connections, controversies, and contingencies in the emergence of “religion” as a global category. Its main intention is to de-center European epistemologies of religion by drawing out a more intricate global and plural genealogy. This is a very complex endeavour, however, especially when one leaves the realm of academic debate and considers the quotidian understandings of “religion” emerging in colonial encounters. Here one is often confronted by vast entanglements of practices, perceptions and politics, which need a historical methodology that foregrounds the plurality, complexity and historicity of all religious epistemes. Drawing on Deleuze’ and Guattari’s philosophical figure of the rhizome, this article sketches such an approach in a conversation between theory and historiographical practice, as it maps out a particular episode in the construction of “political Islam” in German East Africa.
{"title":"Global Religious History as a Rhizome: Colonial Panics and Political Islam in German East Africa","authors":"Jörg Haustein","doi":"10.1163/15700682-12341520","DOIUrl":"https://doi.org/10.1163/15700682-12341520","url":null,"abstract":"\u0000A Global History of Religion aims to trace connections, controversies, and contingencies in the emergence of “religion” as a global category. Its main intention is to de-center European epistemologies of religion by drawing out a more intricate global and plural genealogy. This is a very complex endeavour, however, especially when one leaves the realm of academic debate and considers the quotidian understandings of “religion” emerging in colonial encounters. Here one is often confronted by vast entanglements of practices, perceptions and politics, which need a historical methodology that foregrounds the plurality, complexity and historicity of all religious epistemes. Drawing on Deleuze’ and Guattari’s philosophical figure of the rhizome, this article sketches such an approach in a conversation between theory and historiographical practice, as it maps out a particular episode in the construction of “political Islam” in German East Africa.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43445273","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.1163/15700682-12341523
D. Okropiridze
While being decipherable as a normative positing within a Euro-American genealogy, the conflictual discourse on “religion” and “science” should be seen as a potent globalized dispositif with local variants, ultimately shaping the reality of, not only active discourse participants, but all individuals, collectives, and institutions in its gravitational field. In order to explore, examine, and attempt to explain both perspectives on the postsecular era – i.e., as an entity emerging from discursive articulations and a force acting upon discourse itself – three very different, yet conceptually related types of recent articulations and their discursive connection can be taken into account: first, Jürgen Habermas’ Eurocentric and Christocentric description of religion and science in the postsecular era; second, the so-called Intellectual Dark Web’s fusion of religious and scientific discourse elements via a Judeo-Christian narrative; third, Alexandr Dugin’s ethno-nationalist formulation of collective identities with a strong emphasis on religious elements and a fundamental opposition to the “West.”
{"title":"The Postsecular – Jürgen Habermas, the Intellectual Dark Web, and Alexandr Dugin as (In)Voluntary Participants in a Global Dispositif","authors":"D. Okropiridze","doi":"10.1163/15700682-12341523","DOIUrl":"https://doi.org/10.1163/15700682-12341523","url":null,"abstract":"While being decipherable as a normative positing within a Euro-American genealogy, the conflictual discourse on “religion” and “science” should be seen as a potent globalized dispositif with local variants, ultimately shaping the reality of, not only active discourse participants, but all individuals, collectives, and institutions in its gravitational field. In order to explore, examine, and attempt to explain both perspectives on the postsecular era – i.e., as an entity emerging from discursive articulations and a force acting upon discourse itself – three very different, yet conceptually related types of recent articulations and their discursive connection can be taken into account: first, Jürgen Habermas’ Eurocentric and Christocentric description of religion and science in the postsecular era; second, the so-called Intellectual Dark Web’s fusion of religious and scientific discourse elements via a Judeo-Christian narrative; third, Alexandr Dugin’s ethno-nationalist formulation of collective identities with a strong emphasis on religious elements and a fundamental opposition to the “West.”","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49439980","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.1163/15700682-12341524
Michael Bergunder
“Global religious history” derives its name from the German phrase “globale Religionsgeschichte”. This term articulates an approach that aims to be relevant to the whole field of religious studies, and it encompasses theoretical debates, particularly in the areas of postcolonialism and gender studies. Thus, “Global” embodies, acknowledges, and incorporates all prevalent terms of and the parameters for the global constitution of present-day academia and society. “Religious” means that it concerns religious studies. “History” denotes a genealogical critique as the central research interest. Historicization in that sense is not limited to philological research of sources from the past but also relevant to any research based on data from contemporary anthropological fieldwork or other empirical methods. This approach also aims to provide a pertinent influence on research practice, and seeks to circumvent any artificial segregation of theory and practice.
{"title":"Global Religious History in Theory and Practice","authors":"Michael Bergunder","doi":"10.1163/15700682-12341524","DOIUrl":"https://doi.org/10.1163/15700682-12341524","url":null,"abstract":"\u0000“Global religious history” derives its name from the German phrase “globale Religionsgeschichte”. This term articulates an approach that aims to be relevant to the whole field of religious studies, and it encompasses theoretical debates, particularly in the areas of postcolonialism and gender studies. Thus, “Global” embodies, acknowledges, and incorporates all prevalent terms of and the parameters for the global constitution of present-day academia and society. “Religious” means that it concerns religious studies. “History” denotes a genealogical critique as the central research interest. Historicization in that sense is not limited to philological research of sources from the past but also relevant to any research based on data from contemporary anthropological fieldwork or other empirical methods. This approach also aims to provide a pertinent influence on research practice, and seeks to circumvent any artificial segregation of theory and practice.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45587762","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.1163/15700682-12341518
Yan Suarsana
By relying on poststructural theory, this article will demonstrate how a consistent historicization can help us increase our understanding of how religious contexts changed in light of colonialism and globalization during the nineteenth century. While it is well known that such changes took place in non-Western regions, the article will show – by example of German liberal theology – that it was also in the so-called West that common systems of knowledge were transformed against the backdrop of global entanglement. On the basis of some prominent protagonists of so-called Culture Protestantism (Kulturprotestantismus), I will demonstrate how global debates led to a certain re-conceptualization of Christianity as a world religion in the late nineteenth century. By identifying different traditions such as Christianity or Buddhism as equivalent, those theologians supported the emerging global awareness of religion as a universal aspect of human life and a category sui generis.
{"title":"Religionizing Christianity: Towards a Poststructuralist Notion of Global Religious History","authors":"Yan Suarsana","doi":"10.1163/15700682-12341518","DOIUrl":"https://doi.org/10.1163/15700682-12341518","url":null,"abstract":"\u0000By relying on poststructural theory, this article will demonstrate how a consistent historicization can help us increase our understanding of how religious contexts changed in light of colonialism and globalization during the nineteenth century. While it is well known that such changes took place in non-Western regions, the article will show – by example of German liberal theology – that it was also in the so-called West that common systems of knowledge were transformed against the backdrop of global entanglement. On the basis of some prominent protagonists of so-called Culture Protestantism (Kulturprotestantismus), I will demonstrate how global debates led to a certain re-conceptualization of Christianity as a world religion in the late nineteenth century. By identifying different traditions such as Christianity or Buddhism as equivalent, those theologians supported the emerging global awareness of religion as a universal aspect of human life and a category sui generis.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45439941","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.1163/15700682-12341517
G. Maltese, J. Strube
Understandings of religion have been fundamentally transformed since the nineteenth century. The respective contradictions, ambiguities, continuities, and ruptures can be most comprehensively grasped when viewed against the background of global entanglements. For this purpose, the approach of global religious history proposes a range of theoretical and methodological tools. Its theoretical repertoire is largely informed by a critical engagement with poststructuralist epistemology and postcolonial perspectives embedded in a consistent genealogical approach. At the outset, it aims at bridging divisions, including those between postcolonial and global history, between disciplines such as religious studies and history, as well as between different area studies. This implies a theoretically robust reflexion of the question of what global entanglements mean in global religious history, along with the question of how to distinguish global religious history from approaches usually qualified by the prefix trans as, for example, in “transregional.” In this introduction, we offer an in-depth discussion of the theoretical foundations and methodological implications of global religious history.
{"title":"Global Religious History","authors":"G. Maltese, J. Strube","doi":"10.1163/15700682-12341517","DOIUrl":"https://doi.org/10.1163/15700682-12341517","url":null,"abstract":"\u0000Understandings of religion have been fundamentally transformed since the nineteenth century. The respective contradictions, ambiguities, continuities, and ruptures can be most comprehensively grasped when viewed against the background of global entanglements. For this purpose, the approach of global religious history proposes a range of theoretical and methodological tools. Its theoretical repertoire is largely informed by a critical engagement with poststructuralist epistemology and postcolonial perspectives embedded in a consistent genealogical approach. At the outset, it aims at bridging divisions, including those between postcolonial and global history, between disciplines such as religious studies and history, as well as between different area studies. This implies a theoretically robust reflexion of the question of what global entanglements mean in global religious history, along with the question of how to distinguish global religious history from approaches usually qualified by the prefix trans as, for example, in “transregional.” In this introduction, we offer an in-depth discussion of the theoretical foundations and methodological implications of global religious history.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42292296","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.1163/15700682-12341522
Judith C. Bachmann
For years, self-identified witches have demanded the public acknowledgement of witchcraft as “religion” in Nigeria. These political debates are reflected in a long-ongoing scholarly discussion about whether “witchcraft” in Africa should be regarded as religion or not. At its core, this discussion concerns the quest for African meanings. I argue that we should focus on the translingual practice as the reason for today’s perception of “African” and “European” differences as incommensurable. Tracing back today’s understanding of witchcraft among the Yoruba (àjé), the Alatinga anti-witchcraft movement of the early 1950s becomes the nodal point of Yoruba witchcraft history. Discussing the Alatinga as translingual practice, I understand Yoruba witchcraft concepts as products of a global religious history. Only in the aftermath of the Alatinga, a hybrid movement, did the need arise to demarcate “African” and “European” meanings. Thus, Yoruba translingual practice has also affected European understandings of religion and witchcraft today.
{"title":"African Witchcraft and Religion among the Yoruba: Translation as Demarcation Practice within a Global Religious History","authors":"Judith C. Bachmann","doi":"10.1163/15700682-12341522","DOIUrl":"https://doi.org/10.1163/15700682-12341522","url":null,"abstract":"\u0000For years, self-identified witches have demanded the public acknowledgement of witchcraft as “religion” in Nigeria. These political debates are reflected in a long-ongoing scholarly discussion about whether “witchcraft” in Africa should be regarded as religion or not. At its core, this discussion concerns the quest for African meanings. I argue that we should focus on the translingual practice as the reason for today’s perception of “African” and “European” differences as incommensurable. Tracing back today’s understanding of witchcraft among the Yoruba (àjé), the Alatinga anti-witchcraft movement of the early 1950s becomes the nodal point of Yoruba witchcraft history. Discussing the Alatinga as translingual practice, I understand Yoruba witchcraft concepts as products of a global religious history. Only in the aftermath of the Alatinga, a hybrid movement, did the need arise to demarcate “African” and “European” meanings. Thus, Yoruba translingual practice has also affected European understandings of religion and witchcraft today.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44540227","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.1163/15700682-12341521
G. Maltese
Lately, Islamicists have called to discard “religion” as a conceptual tool and/or to use the “Qurʾānic term” dīn instead, arguing that “religion” entails Eurocentric bias. Analyzing how Fazl-ur-Rahman Ansari conceptualized Islam and religion in the late 1930s and early 1940s, this article presents a threefold argument. Firstly, I argue that a global history approach which examines in a poststructuralist framework how “Islam” and “religion” are used in concrete contexts is better suited to address the problem of Eurocentrism in both Religious Studies and Islamic Studies. Secondly, I challenge the scholarly thesis that twentieth-century Southeast Asian intellectual debates which referred to Islam as religion were mere emulators of debates conducted in the “West.” Instead of assuming isolated histories and ignoring Southeast Asian debates, I contend that the current use of and debates about conceptualizations of Islam as/and religion are the product of one and the same discourse – a result of global negotiation processes in which Europeans were as involved as Southeast Asia-based non-Europeans, even if they did not speak from the same position of power. Finally, I submit that the approach of global religious history opens new perspectives on contemporary Malaysian politics.
{"title":"Islam Is Not a “Religion” – Global Religious History and Early Twentieth-Century Debates in British Malaya","authors":"G. Maltese","doi":"10.1163/15700682-12341521","DOIUrl":"https://doi.org/10.1163/15700682-12341521","url":null,"abstract":"\u0000Lately, Islamicists have called to discard “religion” as a conceptual tool and/or to use the “Qurʾānic term” dīn instead, arguing that “religion” entails Eurocentric bias. Analyzing how Fazl-ur-Rahman Ansari conceptualized Islam and religion in the late 1930s and early 1940s, this article presents a threefold argument. Firstly, I argue that a global history approach which examines in a poststructuralist framework how “Islam” and “religion” are used in concrete contexts is better suited to address the problem of Eurocentrism in both Religious Studies and Islamic Studies. Secondly, I challenge the scholarly thesis that twentieth-century Southeast Asian intellectual debates which referred to Islam as religion were mere emulators of debates conducted in the “West.” Instead of assuming isolated histories and ignoring Southeast Asian debates, I contend that the current use of and debates about conceptualizations of Islam as/and religion are the product of one and the same discourse – a result of global negotiation processes in which Europeans were as involved as Southeast Asia-based non-Europeans, even if they did not speak from the same position of power. Finally, I submit that the approach of global religious history opens new perspectives on contemporary Malaysian politics.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47279170","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-20DOI: 10.1163/15700682-12341516
S. Joseph
Indigeneity is a relational category that is predominantly, albeit not exclusively, applicable to Indigenous peoples. As a central theoretical site of discourse in Native Studies, indigeneity tends to be characterized by politicized relationships and provides powerful rhetorical strategies and counter-narratives. Facilitating decolonization as well as illuminating the structural and systemic relationships between the indigenous and the colonial, Indigenous theory recognizes the often complex inter-relationships attending the delineation of ethnic, social, and religious identity. The historical Black Elk, for example, illustrates how Lakota and Catholic religious identities co-exist in an ongoing site of discursive tension. This article argues that the historical figure of Jesus can be re-cognized as an indigenous Judean, complicating contemporary efforts in which the quest for the historical Jesus occurs in a predominantly Christian discursive context.
{"title":"An Indigenous Jesus: Methodological and Theoretical Intersections in the Comparative Study of Religion","authors":"S. Joseph","doi":"10.1163/15700682-12341516","DOIUrl":"https://doi.org/10.1163/15700682-12341516","url":null,"abstract":"\u0000Indigeneity is a relational category that is predominantly, albeit not exclusively, applicable to Indigenous peoples. As a central theoretical site of discourse in Native Studies, indigeneity tends to be characterized by politicized relationships and provides powerful rhetorical strategies and counter-narratives. Facilitating decolonization as well as illuminating the structural and systemic relationships between the indigenous and the colonial, Indigenous theory recognizes the often complex inter-relationships attending the delineation of ethnic, social, and religious identity. The historical Black Elk, for example, illustrates how Lakota and Catholic religious identities co-exist in an ongoing site of discursive tension. This article argues that the historical figure of Jesus can be re-cognized as an indigenous Judean, complicating contemporary efforts in which the quest for the historical Jesus occurs in a predominantly Christian discursive context.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47454120","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-13DOI: 10.1163/15700682-12341515
S. Sorgenfrei
This article analyses the social media activity of Swedish Salafi missionaries in the light of theories about influencer marketing and branding. Making use of source material from the Instagram accounts of the preacher Anas Khalifa and the preachers Abdulwadud Frank, Abdullah as-Sueidi, and Moosa Assal, the last three of whom are associated with the organisation Islam.nu, this article investigates how social media can be used as tools for missionary endeavours, how Salafism might be branded on Instagram, and how religious authority and authenticity are fashioned online.
本文从网红营销和品牌理论的角度分析了瑞典萨拉菲传教士的社交媒体活动。利用传教士Anas Khalifa和传教士Abdulwadud Frank, Abdullah as-Sueidi和Moosa Assal的Instagram账户上的原始资料，其中最后三人与伊斯兰组织有关。这篇文章探讨了社交媒体如何被用作传教活动的工具，萨拉菲主义(Salafism)如何在Instagram上打上烙印，以及宗教权威和真实性如何在网上塑造。
{"title":"Branding Salafism: Salafi Missionaries as Social Media Influencers","authors":"S. Sorgenfrei","doi":"10.1163/15700682-12341515","DOIUrl":"https://doi.org/10.1163/15700682-12341515","url":null,"abstract":"\u0000This article analyses the social media activity of Swedish Salafi missionaries in the light of theories about influencer marketing and branding. Making use of source material from the Instagram accounts of the preacher Anas Khalifa and the preachers Abdulwadud Frank, Abdullah as-Sueidi, and Moosa Assal, the last three of whom are associated with the organisation Islam.nu, this article investigates how social media can be used as tools for missionary endeavours, how Salafism might be branded on Instagram, and how religious authority and authenticity are fashioned online.","PeriodicalId":44982,"journal":{"name":"Method & Theory in the Study of Religion","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-09-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44748973","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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