Social Intimacy in Social Media - How Youth Practice Friendships and Construc...Malene Charlotte Larsen
Keynote presentation at ECREA regional conference:
“Addressing the role of media in interpersonal communication and social interaction – in different contexts and professions”
Aarhus University, Nov 10 2015
Social Intimacy in Social Media - How Youth Practice Friendships and Construc...Malene Charlotte Larsen
Keynote presentation at ECREA regional conference:
“Addressing the role of media in interpersonal communication and social interaction – in different contexts and professions”
Aarhus University, Nov 10 2015
The everyday world around us is utilizing tools and social media in their communications world. How are our parishes engaged in this digital communications world? What can parish clergy, staff, and parishioners do to engage others in this digital world?
Social Media and Christian Community - Episcopal Village Conferencejackmjenkins
An hour-long workshop delivered at the Episcopal Village Conference Northeast (Boston) on March 5th, 2011. This is an updated version of a similar presentation delivered at the Episcopal Village Conference Mid-Atlantic (in Baltimore) in the summer of 2010.
From Inbox to iPod: Meshing Today's Social Media Elements into the Marketing ...Greg Cangialosi
A presentation I have at this years edu Web Conference on July 24, 2007. The talk is given to an academic crowd but is highly relevant to marketing in general.
My fall 2010 report to the Board of Administration for the Free Methodist Church. I've taken out sensitive data and kept the message and vision on task.
Professor Woody Powell, Stanford University Center on Philanthropy and Civil Society (with Carrie Oelberger, Achim Oberg, Karina Kloos, Valeska Korff). Academy of Management Presentation, Boston MA. August 7, 2012.
The everyday world around us is utilizing tools and social media in their communications world. How are our parishes engaged in this digital communications world? What can parish clergy, staff, and parishioners do to engage others in this digital world?
Social Media and Christian Community - Episcopal Village Conferencejackmjenkins
An hour-long workshop delivered at the Episcopal Village Conference Northeast (Boston) on March 5th, 2011. This is an updated version of a similar presentation delivered at the Episcopal Village Conference Mid-Atlantic (in Baltimore) in the summer of 2010.
From Inbox to iPod: Meshing Today's Social Media Elements into the Marketing ...Greg Cangialosi
A presentation I have at this years edu Web Conference on July 24, 2007. The talk is given to an academic crowd but is highly relevant to marketing in general.
My fall 2010 report to the Board of Administration for the Free Methodist Church. I've taken out sensitive data and kept the message and vision on task.
Professor Woody Powell, Stanford University Center on Philanthropy and Civil Society (with Carrie Oelberger, Achim Oberg, Karina Kloos, Valeska Korff). Academy of Management Presentation, Boston MA. August 7, 2012.
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
1. EMERGING CHURCH
BLOGGERS IN AUSTRALIA:
Prophets, priests and rulers
in God’s virtual world
Paul Emerson Teusner
RMIT :: School of Applied Communication
Completion Seminar :: 4 June 2009
3. Why ask?
YouTube disgrace of Melbourne priest
Web 2.0 promises:
Parliament on religious symbols, practices and structures
Reconstruction of religious community and participation
Shift in the boundary between public and private
Reshaping patterns of production, distribution and
consumption of religious text (information, cultural goods,
shared knowledge
4. Ask what?
How do those involved in the emerging church
conversation use blogging technology to construct
individual and communal online religious identities?
How do religious attitudes towards blogging and the Internet
contribute to the way people interact online?
What contributions and constraints do blogging software, and
people’s use of it, offer the construction of online identity?
How are bloggers working together to construct an emerging
church theology, ecclesiology and missiology?
How is authority distributed among emerging church bloggers,
in relation to other systems of authority both online and offline?
What can be said about the place of the emerging church
blogosphere in the current tensions of 21st century Australian
religious sociology?
5. Conceptual framework
• Secularisation
• Deprivatisation
Public religion • Death of denominationalism
• Religious marketplace
• Post-structuralism
• Postmodernism
Postmodern spirituality • Role of technology
• Search for meaning
• Me-centred networks
Patterns of sociability • Discursive constructions of community and participation
• Identity play
Social construction of the • Democratisation
• Public/private
Internet • UGC
• Netiquette
Online discursive patterns • Patterns of authority distribution
• Writing and media
• Emerging church
Religious identity • Christian cyborg
6. Researching online religion
• What does online religion look like?
• What can people do online and why would they do it?
First wave • What kind of people for online for religion and why?
• Quantitative, and based on preconceptions
Second and • Focus on ethnographic study
• Establishing trust, asserting authorities, ritual practices
third waves • Online practice as distinct, and going online
• Going online no longer a discrete step
• I am cyborg because the world looks at the Internet and sees me
New wave • What is religious about the Internet being created
• Internet as a place to consider place of religion in all parts of
contemporary life
7. Contributions
What can this investigation say about:
the continuity or fragmentation of online and offline
identities?
shape and meaning of online networks and the discursive
construction of an emerging church blogosphere?
rhetoric and realities of Web 2.0?
what constraints and relations of power exist, how are
they uncovered, who uncovers them, how bloggers
negotiate them?
10. Bucholtz & Hall
Speaker Value Source
Adequation Authentication Authorisation
Distinction Denaturalisation Illegitimation
11. Discourse analysis
Blog posts Comment Cross-blog
• Scripture discussion discussion
• Theology • Use of text, emoticons • Hyperlinked
• Church structure and and simple formatting references
authority • Presentations of rules • Tagging
• Mission and of interaction • Engagement in EC
evangelism • Consequences of discourses
• Social commentary misconduct • Promotion
• Faith practices • Debate • Allocation of authority
• Redundancies
12. Network analysis and interviews
Comments Blogging practices and
Links aims
Blogrolls Choice of software
Perceptions of
audience
Own connections
Opinions about
emerging church
13. Identifying the sample
Technorati
Small number of Australian blogs
Mostly men
Looked to blogrolls and comments
Two more bloggers added at beginning of research
Two more added half-way through
14. Sample
33 blogs
2 blogs have 2 or 3 authors: 36 bloggers in total
5 are women
3 Americans in the sample, living in Australia at or
close to the sample period
1 Australian living overseas
4 blogs empty during one sample period
1 blogger returned to USA before second sample
period
2 blogs changed name
15. Collecting data
Posts and comments collected during:
1 July – 31 October 2006
1 February – 31 May 2007
Front pages at end of each period
1500 posts
5900 comments from 740 readers, plus each other
3350 retained for study
16. Religious data
Scripture
Historical and political reductionist interpretation
Draw on stories for present ministry models
Theology
Political evaluations of doctrine
Call for orthodoxy in pluralist environment
Embrace doubt
Church structure
Endeavours to build leadership models
Role of clergy
Critique business models of churches (Hill$ong)
17. Religious data
Mission and evangelism
Political evaluations of evangelism practices
Just relationships with outsiders
Embrace pluralism
Faith practices
Embrace new technologies
Creation of sacred spaces
Critique of popular religious music
Social commentary
Australian politics
Environment
18. Conversation data
Emoticons popularly used to add tone to words
Some blogs have comment policies, aimed to
reflect how people would behave offline
Some bloggers encourage blogger behaviour
Open response to flaming and spamming
19. Cross-blog discussion
Little conversations occur across blogs. Many bloggers
encourage readers to join in discussions in original
blog
Blogs contain “filter” posts, mostly by men who blog
regularly
Bloggers promote the sites of friends and colleagues,
also mostly by men who blog regularly
Yet some bloggers actively support less known
bloggers in attempts to undermine Technorati’s
authority algorithm
Concerns about being perceived as similar to
American versions of emerging church, especially
when these versions are critiqued
20. Network data
5 bloggers have weak connections with majority of
bloggers
More connections between bloggers of same
denomination, except for CoC & Baptist
More connections between “Forge” members
More connections between topic-heavy bloggers
References tend to favour posts that are:
Male-authored
On public issues
Supported by references to published works
21. Interview data
Reasons for blogging
Journal
Practice writing
Networking
Continue conversations
Alternative congregation
Audience
Known through face-to-face interaction
Known through emails
Bloggers unlikely to say they write for specific people
22. Interview data
Connections
Interviewees more likely to read blogs of people they've
met offline
These connections appear to be also topic-based
Opinions about emerging church
Interviewees reticent to label themselves “emerging
church”
Some prefer “missional” or “alternative”
25. Semiotic cycles
Historical
• Blogger speaks to body • Network of
autotelic audience hyperlinks
• Add to wider
• Commenters • Streams of
conversation
create connection authority
• Seek authentic
interaction
Interaction Discourses
order in place
26. Social trust
Etiquette
Down-play
Irreverence
Hat-tip
Social capital
Commenting on others’ blogs
Referencing bloggers
Involvement in offline networks
Comment on public issues
27. In context of wider debates
Bloggers seek continuity of offline identity, in their
desire to create an authentic space, and a place to
explore religion as a whole
Network that is more strongly connected to offline
networks and communities of practice, than to idea
of an emerging church blogosphere as a whole
“More of the same” when it comes to promises of
Web 2.0
Bloggers are aware of constraints to equal voices,
but are themselves constrained by the medium
28. Conclusion
Blogosphere seen as a place of safety, risk and
authenticity, but an incomplete connection
Blogosphere offers this through the development of
online symbolic/discursive practices
While old authority structures are called into question,
the medium favours writing. Therefore the technorati
are the literati.
Emerging church bloggers represent:
Debates about the culture wars of secularisation and
deprivatisation
The place of orthodoxy in pluralism
The “left-right” dichotomy of public religion
Editor's Notes
Public religionInformed by Breward and Thompson that Christianity has historically been happy with secularisationTurner: liberalisation and globalisation leads to dominance of heterodox, commercial over orthodox, professional religionCasanova: deprivatisation leads to “falling into left-right dichotomy” in a culture war with secularisationPostmodern spiritualityDavis, Gunkel, Wertheim, BrasherTechnology seen as a “way out”Patterns of sociabilityCastells, GiddensChallenges idea of community as dominant site of social interaction for identity formationChallenges previous studies of online religionSocial construction of the InternetRheingold, Turkle, Hine, Kennedy, van DijckOnline discursive practicesMarshall, Lövheim, TurnerCan’t assume that Internet is devoid of etiquette & social capitalReligious identity1. Spiritual cyborg: one who connects with technology to work out truth of the matter
Scollon and Wong Scollon (2004) note that social action occurs at the intersection of three factors: the interaction order, the discourses in place, and the historical bodies of the participants involved. The authors give the name “nexus analysis” to the study of discourses at this intersection.The interaction order describes the structure of relationships between participants in the environment in which the interaction takes place (21). In a classroom setting, for example, interaction is structured according to the relationship between a teach and the students in the class. Communication in a classroom is centred around the teacher, who presents teaching material to the body of students and receives questions and comments from individual students. While there is communication between students in a classroom, through conversations in whispers and notes passed between desks, these conversations are deprivileged in contrast to the \"official\" communication of the teacher.The discourses in place include not just communications between people in the interaction order, but other forms of text that exist in the environment (135). Continuing the example of the classroom setting, these texts may range from posters in walls through the clothing of students to the arrangement of furniture and the use of communication technologies. These discourses inform the physical shape of the interaction order, and which communications are privileged over others. For example, in a classroom where all students are facing the same direction (toward the teacher), communications between students are deprivileged below communications between teacher and student. Likewise, text written behind the teacher (on a chalkboard or projected on a screen, is considered more \"official\" than text on posters on other walls or written on student desks.The historical body describes the set of assumptions, skills, values, beliefs and motivations that each participant brings to the setting of the social interaction (25). An example of this would be the desire for retention or promotion within the institution that drives the teacher to deliver a quality performance in the lecture theatre, while some students’ attention is dependent on their as yet unfulfilled desire to choose an appropriate major in the degree course. The term “body” as used here may be problematic, as it connotes something physical, and in the physical world we bring our physical bodies into all our interactions. It may be helpful to consider the “historical body” as something like “the body of experience” that comprise part of the context in which interactions occur.Scollon and Wong Scollon argue that just as each of these factors impinge of the nature and design of the discourses at their intersection, they are likewise not constant. Thus there is a cycle of change as each factor interacts, which the writers name semiotic cycles. Nexus analysis, then, is the study of how each of these cycles inform and change other cycles to aggregate change in the relationships of people in a setting of interaction, and nature of communication therein. The following is a consideration of how each semiotic cycle is shaped in the blogosphere.
Identity is an emergent product out of semiotic practices.Adequation – we are similar in our needs, desires, opinions about things to be considered “like” each other.Authentication – this is what we agree onAuthorisation – the sources that we claim to (structural/institutional)
It means there’s one blogger who may be perceived as anti-emerging.
- 2 underwent change of name
Scripture 132Theology 376Structure 226[Stephen Said:{neurotribe.net}:Rants:20060726]The thing that is ringing my bell at the moment though Tim is something that Wright wrote (pardon the pun) in \"Paul: Fresh Perspectives\" (I have just finished scanning the thing). We reckon that Paul is primarily (in his letters) contending with Judaism. The primary target of his polemic however is not conservative or radical Jews, it is the imperial cult. It is the empire that he is setting his sights on. So when we see words and phrases like \"son of man\", \"salvation\", \"good news\", \"lord\" and \"saviour\", they are not religious terms. They are phrases lifted straight from the imperial lexicon as it were. He contextualises these phrases and put's Jesus and *his* kingdom at the centre, effectivley hip and shouldering the promise of good news that the lord and saviour, Ceasar, offers.So I'm thinking, who is our empire, what are the promises and what is our idolatry?So I quote Tim Costello (he and I addressed a meeting in Brisbane last weekend)...Micah 6:8do justlylove mercywalk humbly with God.Modern Translationdo prosperity and personal wealthlove worship musicpuff your chest out and claim the promises you kings kid![linzc:[hold :: this space]:random thoughts:20070316]I had downloaded the article but hadn’t gotten around to reading it till reading this post. I think it’s a great article and very thought-provoking. But it seems to me that the sub-text actually undermines the thesis of the piece (perhaps deliberately). Because each of the biblical encounters you mention *are* about resurrection - just not a physical resurrection of the body of Jesus.It seems to me that the story of the resurrection in the tradition is absolutely vital, because it speaks of God’s guarantee of the possibility of resurrection for the kinds of people you refer to - those oppressed by civic and religious power, those isolated and shunned by society, those in need of an encounter with grace.Whether that absolutely vital story of resurrection within the tradition tells us anything at all about the physical location of Jesus’ bones is another matter entirely. But then again perhaps that was precisely what you were saying to us in your article.[Chris:A Churchless Faith:Theology:20060705]As a postmodern Xn I see myself as a traveler and others as travelers I may know more than someone else or they may know more than me. By the time I get to the end of my travels I may have completely changed what I believe or I may have just tweaked my faith a little bit. No matter which it is I'm always open to the idea that my ideas may need a serious overhaul and that I at any given moment I am limited by what I know and what I have experienced. Because of this I cannot approach someone with a six point track and tell them \"This is the truth about God life the universe and everything, you might have thought it would be more complicated than this but hey presto here it is in six simple boxes.\"I guess I'm on of the postmodern Xns that Tom Lyberg speaks about when he says... \"Slowly some postmodern Xns are rediscovering the Jesus who yelled at God for abandoning him on the cross. They're connecting with the frightened unbelieving disciples who ran from the first sign of trouble. They understand the words of the ancient spiritual giants who questioned God's very existence and affirmed it at the same time\"The best travelers are the one's who know that they are in a unknown territory and that they don't know everything and that they want to learn as much as you can from everyone else. In turn these are the sort of people that other travelers will come asking questions of. So if you doubt that you know everything relax, celebrate even and keep traveling.[Matt Stone:EclecticItchings:Movements and Traditions:20060708]Yes, you read it right, the last was drawing on witchcraft as an influence. Now, I am not entirely opposed to this if it's done in a critically contextual fashion, I don't think squares are inherantly more holy than circles, but for the astute the markers of syncretism are clearly evident as you work your way through these two sites.Now, these are only two examples, I've seen more, but hopefully they are sufficient for fellow Emerging Church bloggers to start asking themselves some questions. Principally amongst which is the wisdom of not articulating a statement of faith as some seem so reluctant to do. Now, I in no way wish to disparage the search of any of my esoteric Christian or Unitarian Universalist readers in saying all this, you're entitled to make your own faith decisions. But to my trinitarian Christian readers I say this: if we fail to clearly articulate that trinitarianism is an essential aspect of the Emerging Church, one day we'll wake up and it really won't be.[phil:signposts.org.au:quotes:20060821][blockquote margins]“American pastors are abandoning their posts, left and right, and at an alarming rate. They are not leaving their churches and getting other jobs. Congregations still pay their salaries. Their names remain on the church stationary and they continue to appear in pulpits on Sundays. But they are abandoning their posts, their calling. They have gone whoring after other gods. What they do with their time under the guise of pastoral ministry hasn’t the remotest connection with what the church’s pastors have done for most of twenty centuries.A few of us are angry about it. We are angry because we have been deserted…. It is bitterly disappointing to enter a room full of people whom you have every reason to expect share the quest and commitments of pastoral work and find within ten minutes that they most definitely do not. They talk of images and statistics. They drop names. They discuss influence and status. Matters of God and the soul and Scripture are not grist for their mills.The pastors of America have metamorphosed into a company of shopkeepers, and the shops they keep are churches. They are preoccupied with shopkeeper’s concerns–how to keep the customers happy, how to lure customers away from competitors down the street, how to package the goods so that the customers will lay out more money.
Mission 408Faith practices 230Social commentary 345Important to note that most blogs will tend to favour a certain topic: faith practices, mission and evangelism, social commentary
[Matt Stone:EclecticItchings:Movements and Traditions:20060810][picture inserted: http://mattstone.blogs.com/eclectic_itchings/images/da.jpg]As John Kyneton seems determined to seed spamgelism about cult leader Da Free John across the blogosphere I thought I'd be indulgent and create a legitimate space for discussion of Ja Free John and his teachings here.This blog is after all about how Christian engage with other paths, so hopefully we can all learn from this. I do warn however John, that leaving links on other posts will not be considered legitimate from hereon in unless they are on topic. I am not a fan of monologues or propoganda and I ask you to respect that.So firstly, John, I'd like to hear your story. What attracted you to Da Free John and his teachings? What do you find most appealing about his pathway? How do you see him in relation to Jesus? And how would you like to respond to Philip's challenges here about his cult tendancies and problems in his teachings?[signposts.org.au:random musings:20070319]Using big words is not evidence that you are smart. Being smart is evidence that you are smart. This is harder than it sounds. When in doubt, shut up.Accept that disagreeing with someone’s theological position might also be disagreeing with someone’s faith. Recognise that people might be personally offended. This is not necessarily a theoretical discussion. If people say you are being aggressive, offensive or rude, you should listen to them. Just a suggestion.If you have to take one thing from St Francis (and I would love it if you took more), how about “seek first to understand”. It was good advice then. It is even better advice in the online environment where so many other communication cues (eg body language etc) are not availableIf all else fails, keep a sense of humour. At worst the people you disagree with are godless infidels, surely they deserve a laugh before they go to hell.
Point 2: though Australian emerging church created in order to distinguish it from American version