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Philip N. Howard: The Digital Origins of Dictatorship and Democracy: Information Technology and Political Islam Philip N. Howard:《独裁与民主的数字起源:信息技术与政治伊斯兰》
IF 1.7 3区 文学 Q2 COMMUNICATION Pub Date : 2011-06-08 DOI: 10.5860/choice.48-5330
V. Valdivia
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引用次数: 7
Barack Obama and Celebrity Spectacle 巴拉克·奥巴马和名人奇观
IF 1.7 3区 文学 Q2 COMMUNICATION Pub Date : 2009-07-22 DOI: 10.1007/978-94-6091-728-8_15
D. Kellner
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引用次数: 68
Monroe E. Price & Daniel Dayan (Eds.): Owning the Olympics: Narratives of the New China 门罗·普莱斯和丹尼尔·达扬主编:《拥有奥运:新中国的叙事》
IF 1.7 3区 文学 Q2 COMMUNICATION Pub Date : 2009-06-26 DOI: 10.1353/book.6372
J. Kloet
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引用次数: 1
Katherine Sender: Business Not Politics: The Making of the Gay Market 凯瑟琳·森德:商业而非政治:同性恋市场的形成
IF 1.7 3区 文学 Q2 COMMUNICATION Pub Date : 2007-06-11 DOI: 10.5860/choice.42-6587
Mary L. Gray
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引用次数: 0
Stewart M. Hoover and Curtis D. Coats, Does God Make the Man? Media, Religion, and the Crisis of Masculinity 斯图尔特·m·胡佛和柯蒂斯·d·科茨,《上帝造人吗?》媒体、宗教和男子气概的危机
IF 1.7 3区 文学 Q2 COMMUNICATION Pub Date : 1900-01-01 DOI: 10.5860/choice.194593
E. Bloomfield
This book follows in the footsteps of Hoover's path-breaking work in the study of media and religion via critical cultural studies. The research analyzed by Hoover and Coats comes from a series of media audience studies conducted by the Center for Media, Religion, and Culture at the University of Colorado. The authors ask the following question: what exactly is the role of religion and media in U.S. Christian men's understandings of their identities and social roles? The authors investigate self-identified Christian, white, middle-class, heterosexual, married men's ideas about masculinity, using interviews, focus group discussions, and participant observation. Explanations for the current so-called "crisis of masculinity" come in a variety of forms and from a range of political positions, from those who fear that the social and economic gains of women translate to equivalent losses for men, to those who blame media for its representations of "toxic" masculinities (p. 10), from television's "dumb dads" (p. 94) to its casual philanderers. For "neo-traditional" Christian leader Don Eberly, the solution to this so-called "crisis" is for America to reinvest in traditional patriarchal masculinity, turning men into strong fathers (p. 9).These strong fathers will in turn create strong families who will go on to act in the public sphere, investing in civic service and establishing a moral society, or so the story goes. Given the relatively coherent discourses of masculinity in American Evangelical Christianity, exemplified by Eberly, the authors initially sought to measure just how well Evangelical men understood and lived a religiously-directed masculine ideal. The assumption 386
这本书遵循了胡佛通过批判性文化研究来研究媒体和宗教的开创性工作的脚步。胡佛和科茨分析的研究来自科罗拉多大学媒体、宗教和文化中心进行的一系列媒体受众研究。作者提出了以下问题:宗教和媒体在美国基督徒男性对其身份和社会角色的理解中究竟扮演了什么角色?作者调查了自认为是基督徒、白人、中产阶级、异性恋和已婚男性对男子气概的看法,采用了访谈、焦点小组讨论和参与者观察的方式。对于当前所谓的“男子气概危机”,有各种各样的解释,来自不同的政治立场,有人担心女性的社会和经济收益会转化为男性的同等损失,有人指责媒体对“有毒”男子气概的表现(第10页),有人指责电视上的“愚蠢爸爸”(第94页),有人指责电视上的花花公子。对于“新传统”基督教领袖唐·埃伯利来说,解决这种所谓“危机”的办法是美国重新投资传统的父权男子气概,把男人变成强有力的父亲(第9页)。这些强有力的父亲反过来又会创造出强大的家庭,这些家庭将继续在公共领域发挥作用,投资于公民服务,建立一个道德社会,或者故事是这样发展的。考虑到以埃伯利为代表的美国福音派基督教中相对连贯的男性话语,作者最初试图衡量福音派男性对宗教指导的男性理想的理解和生活程度。假设386
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引用次数: 1
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