@inbook {985,
	title = {Malaysian Christians Online: Online/Offline Interactions and Integration},
	booktitle = {Cyberculture Now: Social and Communication Behaviour on the Web},
	year = {2013},
	pages = {115-125},
	publisher = {Inter-Disciplinary Press},
	organization = {Inter-Disciplinary Press},
	chapter = {9},
	address = {Oxfordshire},
	abstract = {There has been a vibrant discussion in recent years since Christopher Helland{\textquoteright}s novel definitions and differentiation of online-religion/religion-online came to the fore of cyber-religious research. Much of the discussion since then has dealt primarily with certain features of particular religious websites, such as its level of user interactivity. My chapter is an attempt to side-step what a {\textquoteleft}religious{\textquoteright} website is or is not, and to locate specific Christian individuals in Malaysia and their online habits within the larger context of what they consider to be their Christian life - be it online/offline. In short, this chapter explores the ways in which online Christianity, in its varied forms, as practiced by its users, play a part in engaging an individual{\textquoteright}s faith. Drawing two case studies from my ethnographic fieldwork, this paper constructs and establishes the multiple contexts and environments that shape some Malaysian Christians{\textquoteright} online expressions of their faith, as well as how their current practice of blogging contributes back to their personal spirituality, contexts, and environments. Rather than dwelling on whether a website allows for physical or practical interactivity, this chapter explores the possibility that the Internet is yet another incorporated extension to the already diverse repertoire of Christian expression of spirituality.},
	keywords = {everyday, helland, malaysia, offline, Online, religion},
	issn = {978-1-84888-178-5},
	author = {Meng Yoe Tan}
}
@inbook {899,
	title = {Negotiating the Liberties and Boundaries of Malaysian Online Christian Expression: Case Studies},
	booktitle = {Thinking Through Malaysia: Culture and Identity in the 21st Century},
	year = {2012},
	publisher = {Strategic Information and Research Development Center (SIRD)},
	organization = {Strategic Information and Research Development Center (SIRD)},
	address = {Puchong},
	abstract = {How do Malaysian Christians express their personal Christianity online? Compared to other communication technologies, the Internet allows more non-institutional individual expression to come to the fore. This is mainly due to the nature of the Internet which allows greater flexibility in authorship of expression and content. Using case studies from my interviews with Christian bloggers in Malaysia who actively post Christian content online, we can see how the Internet has provided these bloggers with new tools to express their unique personal spirituality {\textendash} but at the same time, how they recreate and maintain existing offline social boundaries in the context of their personal Christianity in this {\textquoteleft}liberating{\textquoteright} platform. These case studies also provide some insight into the many ways individuals interact with cyberspace {\textendash} that individuals do, in fact, do new things on the Internet, do old things in new ways, and very importantly, do old things in old ways.},
	keywords = {Blog, boundaries, liberties, malaysia, Online, religion},
	issn = {9789675832567},
	author = {Meng Yoe Tan}
}
@inbook {1540,
	title = {Malaysian Christians Online: Online/Offline Networks of Everyday Religion},
	booktitle = {Post-Privacy Culture: Gaining Social Power in Cyber-Democracy},
	year = {2013},
	pages = {177-202},
	publisher = {Inter-Disciplinary Press},
	organization = {Inter-Disciplinary Press},
	chapter = {8},
	address = {United Kingdom},
	abstract = {Religion has already found its footing in cyberspace. Countless websites promoting particular religious organisations and ideals are easily found within a click or two online. Blogs are now an outlet for religious and spiritual discussion for different groups and individuals. Due to the relatively unfiltered nature of the Internet, it is more possible for new types of religious expressions to surface for public consumption, even if some of these expressions might not conform to conventional notions of spiritual expression. All of these new forms of online religion then, serve as a gateway to study different models and contexts of religious expression. 

A website, however, is in many ways only the expressed product. What about the dynamics behind these expressions? Because the online and the offline are inseparable entities, both simultaneously interact with and influence the individual{\textquoteright}s identity and expression. This means that in order to further develop an understanding of {\textquoteleft}online religion{\textquoteright}, the {\textquoteleft}offline{\textquoteright} must also be described extensively. Using two case studies of Malaysian Christian bloggers, this chapter demonstrates how with the use of Actor-Network-Theory (ANT) methods, it is possible to seamlessly describe everyday cyber-activity and everyday Christianity in relation to one another, thus providing a snapshot of how the larger context and framework in which Christianity in today{\textquoteright}s day and age can be better understood.},
	keywords = {Actor, Christian, malaysian, network, Online, theory},
	issn = {978-1-84888-154-9},
	url = {https://www.interdisciplinarypress.net/online-store/digital-humanities/post-privacy-culture-gaining-social-power-in-cyber-democracy},
	author = {Meng Yoe Tan}
}
@article {2712,
	title = {Hijab Online: The Fashioning of Cyber Islamic Commerce},
	journal = {Interventions},
	year = {2010},
	abstract = {This essay looks at the world of cyber Islamic commerce and the marketing of new forms of hijab through tracing the connections between the British Muslim entrepreneur Wahid Rahman who runs a website called HijabShop.com and the Dutch designer Cindy van den Bremen, designer of a new form of sports head covering known as Capsters. It considers the lifestyles of these two individuals, their diverse philosophies and their personal involvement in the promotion of Islamic fashion for women and how cyberspace has provided them with an opportunity for a business partnership. The essay explores some of the representational challenges inherent in the reframing of hijab as fashion, showing how those involved in this niche market navigate complex tensions between different Muslim interpretations of the relationship between beauty and modesty, fashion and faith.},
	url = {https://www.tandfonline.com/doi/abs/10.1080/1369801X.2010.489695},
	author = {Tarlo, Emma}
}
@article {207,
	title = {Cyber-Buddhism and the Changing Urban Space in Thailand},
	journal = {Space and Culture},
	volume = {6},
	year = {2003},
	pages = {292-308},
	abstract = {Buddhism in Thailand has long been seen as a holistic cultural system, with an all-embracing normative cosmology that provides everyday meaning. However, it is also a diverse cultural system that produces alternative or Other counterstatist practices that have at times contested the power of the politico-administrative center. In this changing milieu, cyber-Buddhism has emerged as a response to the needs of an increasingly mobile, simulated, and fragmented transnational urban social order. Here, multiple sites essentially constitute the new (post-) metropolis and where material spatial practices and social arrangements have been recoded. This has affected the social practices of everyday life. The monasteries, the spiritual heart/center of the community, once the prime loci (and place) of much social activities and civic interests, now stand in the new middleclass imagination as icons of the past as a consequence of unfettered urban capitalism and the space of flows since the postwar years. Nevertheless, arising from the Thai experience with modernity are new spatial possibilities engendered in large part by hypertechnologies, especially the Internet; digitalized electronics potentially and markedly transforming religious space. In the privileging of space over many temporal (place-made) coordinates, human communities are left only with nostalgia and a simulated more real than real world where original, first-order things cease to exist. Perhaps now we are just beginning to realize the transformative possibilities in urban religion brought about by electronic space.},
	url = {http://sac.sagepub.com/content/6/3/292.abstract},
	author = {Taylor, Jin}
}
@article {404,
	title = {{\textquoteright}Imaging Religious Identity: Intertextual Play among Postmodern Christian Bloggers{\textquoteright}},
	journal = {Special Issue on Aesthetics and the Dimensions of the Senses},
	year = {2010},
	pages = {111-130},
	abstract = {Recent years have seen a growing interest in the research of religious content in online social media, including web logs, file sharing networks such as YouTube, and social networking sites like Facebook and MySpace. While much attention has been paid to the creation of media texts for the Web, their audiences and usage, little has been given to the aesthetic dimension. For the Internet is a medium for the communication of not just literal text, but also aural and visual text. All information found on computer screens is framed by visual design, according to the affordances give to users by the technology. Drawing from my PhD study of Australian bloggers involved in the {\textquoteleft}emerging church{\textquoteright} movement,1 I intend to show how the blogosphere has become more than an alternative space for religious discourse. In the design of personal web pages, use of colour schemes, templates and captioned images, these bloggers find a vehicle for the ongoing construction of religious identity in the formation of an aesthetic style.},
	url = {http://archiv.ub.uni-heidelberg.de/volltextserver/volltexte/2010/11300/pdf/06.pdf},
	author = {Teusner, P.E.}
}
@article {383,
	title = {Resident evil: Horror film and the construction of religious identity in contemporary media culture},
	journal = {Colloquium},
	volume = {37},
	year = {2005},
	keywords = {media, popular culture, religion},
	author = {Teusner, P.}
}
@booklet {78,
	title = {Religious language: Towards a framework for religious language theory},
	year = {2008},
	month = {Unknown},
	abstract = {George Lindbeck (1984: 39) writes that from a cultural-linguistic point of view, religious change is not understood as emerging from new religious experiences. It is rather seen as coming out of changing situations within a cultural-linguistic system. When a certain way of ordering or explaining the religious character of a cultural group creates anomalies in its application to new contexts (eg. new media, new places and times of reception), new concepts, symbols and ideas are discovered that solve the anomalies. I want to see how well this theory fits when we examine the differences in the language employed to communicate religious ideas in different contexts, and how this may impact on the way audiences receive and interpret the information to form a religious identity. The contexts I want to identify are: 1. Traditional mainstream Protestant communities 2. Evangelical Protestant communities (I know, I know: we could go to town trying to delineate between the two. I don{\textquoteright}t want to dwell on it, but will acknowledge that the definitions of such words, and the line drawn between them, are not clear, and both "mainstream" and "evangelical" streams exist in the same denomination) 3. Secular popular media (eg. film, TV shows - I{\textquoteright}ll just use a couple of examples) 4. Religious television, and 5. Religious web sites and accompanying discussion outlets Basically, I want to know what the conditions are that create new ways of talking about, interpreting and experiencing religion in these media spheres.},
	url = {http://hypertextbible.org/virtual/blog/Religious\%20Language.pdf},
	author = {Paul Teusner}
}
@conference {51,
	title = {Crossing Over or Crossing Out? Mass Media, Young People, and Religious Language},
	booktitle = {Papers from Trans-Tasman Research Symposium},
	volume = {xx},
	year = {2005},
	month = {2005},
	pages = {95-99},
	publisher = {RMIT Publishing},
	organization = {RMIT Publishing},
	address = {Melbourne, Australia},
	abstract = {This article offers readers some background and preliminary findings of what will be a research paper into the interplay between mass media, religious identity and young people living in Australia. The working title of the research is {\textquotedblleft}Crossing Over or Crossing Out? The Media{\textquoteright}s Influence in Young People{\textquoteright}s Religious Language and Imaginings.{\textquotedblright} This project seeks to answer the following questions: 1. How does the interplay between media, culture and religion set the {\textquotedblleft}rules of play{\textquotedblright} for religious language to form and communicate a religious identity? 2. How are individuals freed by, and constrained by, media and culture to seek a religious identity outside the confines of religious institutions? The task involved in this research is two-fold. The first is to provide a theoretical framework that seeks to explain how religious language responds to cultural change. This framework should take into account the role of mass media in cultural shifts within contemporary society, provide an overview of the changing religious landscape in recent history, and seek to identify the relationship between them. The second part of the project is to set the framework against human research. It is hoped that some qualitative research may offer clear insight into the ways in which young people use mass media to inform their opinions about organised religion, as well as their own religious beliefs and values. It is also expected that interviews with young people will throw light on how mass media have influenced the ways in which they understand and use religious language to shape and communicate these opinions and ideas. This article will offer some background findings into the development of a theoretical framework for religious language, and some initial discoveries into young people{\textquoteright}s attitudes towards traditional religion and the bases behind them.},
	url = {http://search.informit.com.au/documentSummary;dn=038923684171545;res=IELHSS},
	author = {Paul Teusner}
}
@inbook {824,
	title = {Formation of a Religious Technorati: Negotiations of Authority Among Austrailian Emerging Church Blogs},
	booktitle = {Digital Religion: Understanding Religious Practice in New Media Worlds },
	year = {2012},
	publisher = {Routledge},
	organization = {Routledge},
	address = {London},
	keywords = {Authority, Blogging, Church, religion},
	issn = {0415676118},
	author = {Teusner, P. and Campbell, H.}
}
@article {825,
	title = {The End of Cyberspace and Other Surprises},
	journal = {Convergence: The International Journal of Research into New Media Worlds},
	volume = {12},
	year = {2006},
	chapter = {383},
	abstract = {This article reports on Web 2.0, the end of cyberspace, and the internet of things. It proposes that these concepts have synergies both with the current fashion for modifying physical objects with the features of virtual objects, as evidenced in O{\textquoteright}Reilly{\textquoteright}s MAKE magazine and similar projects, and with the potential technologies for collective intelligence described by Bruce Sterling, Adam Greenfield, Julian Bleecker and others. It considers Alex Pang{\textquoteright}s research on the end of cyberspace and asks whether the {\textquoteleft}new{\textquoteright} of new media writing will have any meaning in a world that is updated by the microsecond every time there is fresh activity in the system. },
	keywords = {cyberspace, media, Technologies},
	url = {http://www.google.com/url?sa=t\&rct=j\&q=\&esrc=s\&source=web\&cd=1\&ved=0CDIQFjAA\&url=http\%3A\%2F\%2Finstruct.uwo.ca\%2Fmit\%2F3771-001\%2FThe_End_Of_Cyberspace_and_Other_Surprises__Sue_Thomas.pdf\&ei=y_gCUY-sFcOy2wWv6YHYAw\&usg=AFQjCNERh2NDOFVfdMfiM73ReWSaj7aaEg\&bvm},
	author = {Thomas, S}
}
@article {243,
	title = {Religion and the Internet},
	year = {2000},
	url = {http://hirr.hartsem.edu/bookshelf/thumma_article6.html},
	author = {Thumma, Scott}
}
@inbook {2160,
	title = {Cyber Sisters: Buddhist Women{\textquoteright}s Online Activism and Practice},
	booktitle = {Annual Review of the Sociology of Religion: Religion and Internet},
	volume = {6},
	year = {2015},
	publisher = {BRILL},
	organization = {BRILL},
	abstract = {The interest of the book lies in the diversity of the geographical areas, religions, and online religious presence which nevertheless have a lot of points in common. Non-interactive websites, social networks, chat lines, and so on come together to provide a good panorama of the online opportunities to religions nowadays.},
	keywords = {Buddhist, cyber, online activism, Women},
	issn = {9789004297951},
	url = {https://books.google.com/books?hl=en\&lr=\&id=G6KXCgAAQBAJ\&oi=fnd\&pg=PA11\&dq=Internet+and+Buddhism/+Internet+and+Buddhists\&ots=gybgYVWdEA\&sig=MSwiMO5eGBQ8yXo5xzKwyknpcUE$\#$v=onepage\&q=Internet\%20and\%20Buddhism\%2F\%20Internet\%20and\%20Buddhists\&f=false},
	author = {Tomalin, E and Starkey, C and Halafoff, A}
}
@article {2437,
	title = { Gamevironments Special Issue: "Nation(alism), Identity and Video Gaming"},
	year = {2019},
	abstract = {Video games are a prime example of globalized media cultures, hence, questions of nation and identity have been increasingly addressed in scientific and public discourses in recent years.For this special issue, we were especially interested in dissecting the specific relationship between national socio-political contexts and game development, the influence of the notion of the nation and nationalism as well as (national) identity building processes and religious systems and their various forms of representation in video games and in the gaming community.},
	keywords = {identity, nationalism, video games},
	url = {https://www.gamevironments.uni-bremen.de/current-papers-and-archive/},
	author = {Trattner, Kathrin and Kienzl, Lisa}
}
@article {169,
	title = {Between {\textquotedblleft}cultural enclave{\textquotedblright} and {\textquotedblleft}virtual enclave{\textquotedblright}: Ultra-Orthodox society and the digital media},
	journal = {Kesher},
	volume = {32},
	year = {2002},
	pages = {47-55},
	author = {Tsarfaty, Orly and Blais, Dotan}
}
@inbook {2071,
	title = {Israel },
	booktitle = {Online around the World: A Geographic Encyclopedia of the Internet, Social Media, and Mobile Apps},
	year = {2017},
	pages = {144-148},
	publisher = {ABC-CLIO},
	organization = {ABC-CLIO},
	address = {Santa Barbara, CA},
	keywords = {internet, Israel, mobile apps, social media},
	issn = {9781610697750},
	url = {https://books.google.com/books/about/Online_Around_the_World.html?id=sof6MAAACAAJ},
	author = {Tsuria, R and Yadlin-Segal, A}
}
@article {2039,
	title = {Approaches to Digital Methods in Studies of Digital Religion},
	journal = {The Communication Review},
	volume = {20},
	year = {2017},
	pages = {73-97},
	abstract = {This article reviews digital methodologies in the context of digital religion. We offer a tripod model for approaching digital methods: (a) defining research within digital environments, (b) the utilization of digital tools, and (c) applying unique digital frames. Through a critical review of multiple research projects, we explore three dominant research methods employed within the study of digital religion, namely, the use of textual analysis, interviews, and ethnography. Thus, we highlight the opportunities and challenges of using digital methods.},
	keywords = {Digital Religion},
	url = {https://www.tandfonline.com/doi/abs/10.1080/10714421.2017.1304137},
	author = {Tsuria, R and Yadlin-Segal, A and Virtillo, A and Campbell, H}
}
@conference {1895,
	title = {Representations de la diversit{\'e} religieuse {\`a} la t{\'e}l{\'e}vision publique},
	booktitle = {4th Workshop international Essachess: M{\'e}dia, spiritualit{\'e} et la{\"\i}cit{\'e} : Regards crois{\'e}s franco-roumains},
	year = {2015},
	month = {12/2015},
	publisher = {Iarsic},
	organization = {Iarsic},
	address = {Bucarest-Villa Noel},
	abstract = {Le probl{\`e}me que je pose dans ce cadre consiste {\`a} voir quel sont les pratiques des m{\'e}dias de service public {\`a} l{\textquoteright}{\'e}gard des repr{\'e}sentations de la diversit{\'e} religieuse et, plus pr{\'e}cis{\'e}ment, {\`a} l{\textquoteright}{\'e}gard des repr{\'e}sentations de transmission et communication de la foi dans deux pays europ{\'e}ens dont l{\textquoteright}un fort religieux et l{\textquoteright}autre fort la{\"\i}c, la Roumanie et la France. Il est question de voir en quoi le discours des m{\'e}dias publics sur la diversit{\'e} n{\textquoteright}alt{\`e}re pas le principe de la la{\"\i}cit{\'e}, la neutralit{\'e}, le respect du pluralisme et l{\textquoteright}int{\'e}gralit{\'e} des consciences. Pour ce faire, je vais retenir deux cas de figure, deux {\'e}missions t{\'e}l{\'e}vis{\'e}es diffus{\'e}es sur les cha{\^\i}nes publiques de t{\'e}l{\'e}vision en France et en Roumanie : l{\textquoteright}{\'e}mission {\guillemotleft} Le jour du Seigneur {\guillemotright}, avec ses d{\'e}clinaisons d{\textquoteright}intitul{\'e} au fil du temps {\guillemotleft} Programme du dimanche {\guillemotright} et {\guillemotleft} Les chemins de la foi {\guillemotright}, diffus{\'e}e sur France 2 et {\guillemotleft} Universul credintei {\guillemotright} ({\guillemotleft} l{\textquoteright}Univers de la foi {\guillemotright}) diffus{\'e}e sur TVR1. En consid{\'e}rant ces deux programmes de t{\'e}l{\'e}vision, je vais tenter de r{\'e}pondre globalement aux questionnements suivants : est-ce que tous les mouvements religieux sont-ils pr{\'e}sents dans les m{\'e}dias audiovisuels publics autant que les acteurs des confessions religieuses traditionnellement implant{\'e}es ? Oui, c{\textquoteright}est une r{\'e}alit{\'e}, certains mouvements disposent de leurs propres cha{\^\i}nes, mais leur pr{\'e}sence sur leurs cha{\^\i}nes priv{\'e}es ne remplace pas un droit par un autre. S{\textquoteright}agit-t-il alors d{\textquoteright}une situation de monopole et de visibilit{\'e} maximale des courants religieux dominants dans l{\textquoteright}espace public au travers des m{\'e}dias publics ? Plus de normalisation garantit plus d{\textquoteright}acc{\`e}s compte tenu que le principe de la{\"\i}cit{\'e} pr{\'e}voit l{\textquoteright}{\'e}galit{\'e} et l{\textquoteright}absence de hi{\'e}rarchie entre les diff{\'e}rentes croyances et cultes ?},
	keywords = {cultural diversity, Faith, freedom of opinion, laicism, pluralism, public institution, religion, religious community representation, Television},
	isbn = {978-2-9532450-6-6},
	url = {http://www.ssoar.info/ssoar/bitstream/handle/document/45739/ssoar-2015-tudor-Representations_de_la_diversite_religieuse.pdf?sequence=3},
	author = {Tudor, Mihaela-Alexandra}
}
@article {1893,
	title = {Multi-mediatization and religious event: the case of the evangelical campaign "Horizon of Hope" on Hope Channel Romania (Speranta TV)/Multim{\'e}diatisation et {\'e}v{\'e}nement religieux :  le cas de la campagne d{\textquoteright}{\'e}vang{\'e}lisation l{\textquoteright}{\guillemotleft} Horizon de l{\textquoteright}esp{\'e}rance {\guillemotright} de Hope },
	journal = {tic\&soci{\'e}t{\'e}},
	volume = {9},
	year = {2015},
	month = {12/2015},
	abstract = {Multi-mediatization and religious event: the case of the evangelical campaign "Horizon of Hope" on Hope Channel Romania (Speranta TV) {\textendash} In this article we will question how the religious media engages with the new Information and Communication Technologies (ICTs) for evangelization by reconstructing neo-protestant Hope Channel Romania{\textquoteright}s (Speranta TV) work to implement the evangelical "Horizon of Hope" campaign. Considering that ICTs cannot be regarded yet as stabilized, we suggest that the product of media evangelization created by this religious media is rooted in the logic of cross media convergence between old and new media rather than in a logic of transfer of authority toward the new media.
***
Dans cet article nous questionnons les formes d{\textquoteright}engagement des m{\'e}dias religieux avec les nouvelles technologies de l{\textquoteright}information et de la communication (NTIC) pour {\guillemotleft} {\'e}vang{\'e}liser {\guillemotright} en reconstituant le chemin fait par la cha{\^\i}ne de t{\'e}l{\'e}vision n{\'e}o-protestante Hope Channel Romania (Speranta TV) pour la mise en {\oe}uvre de la campagne d{\textquoteright}{\'e}vang{\'e}lisation l{\textquoteright} {\guillemotleft} Horizon de l{\textquoteright}esp{\'e}rance {\guillemotright}. Si l{\textquoteright}on consid{\`e}re que les NTIC ne sont pas encore stabilis{\'e}es, l{\textquoteright}hypoth{\`e}se mise {\`a} l{\textquoteright}{\'e}preuve ici consiste {\`a} montrer que le produit d{\textquoteright}{\'e}vang{\'e}lisation multim{\'e}dia cr{\'e}{\'e} par Speranta TV s{\textquoteright}inscrit davantage dans la logique de la convergence cross-media des m{\'e}dias traditionnels et des nouveaux m{\'e}dias que dans la logique du {\guillemotleft} transfert d{\textquoteright}autorit{\'e} {\guillemotright} vers les nouveaux m{\'e}dias.},
	keywords = {convergence cross media, evangelization, neo-Protestant media, New Media},
	doi = {10.4000/ticetsociete.1840},
	url = {https://ticetsociete.revues.org/1840$\#$quotation},
	author = {Tudor, Mihaela-Alexandra}
}
@book {422,
	title = {Life on the Screen: Identity in the Age of the Internet},
	year = {1995},
	publisher = {Touchstone},
	organization = {Touchstone},
	address = {New York},
	abstract = {{\textquoteright}Life on the Screen{\textquoteright} is a fascinating and wide-ranging investigation of the impact of computers and networking on society, peoples{\textquoteright} perceptions of themselves, and the individual{\textquoteright}s relationship to machines. Sherry Turkle, a Professor of the Sociology of Science at MIT and a licensed psychologist, uses Internet MUDs (multi-user domains, or in older gaming parlance multi-user dungeons) as a launching pad for explorations of software design, user interfaces, simulation, artificial intelligence, artificial life, agents, {\textquoteright}bots,{\textquoteright} virtual reality, and {\textquoteright}the on-line way of life.{\textquoteright} Turkle{\textquoteright}s discussion of postmodernism is particularly enlightening. She shows how postmodern concepts in art, architecture, and ethics are related to concrete topics much closer to home, for example AI research (Minsky{\textquoteright}s {\textquoteright}Society of Mind{\textquoteright}) and even MUDs (exemplified by students with X-window terminals who are doing homework in one window and simultaneously playing out several different roles in the same MUD in other windows). Those of you who have (like me) been turned off by the shallow, pretentious, meaningless paintings and sculptures that litter our museums of modern art may have a different perspective after hearing what Turkle has to say},
	url = {http://books.google.com/books?id=auXlqr6b2ZUC\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Turkle, S.}
}
@article {208,
	title = {Religious Authority and the New Media},
	journal = {Theory, Culture \& Society },
	volume = {24},
	year = {2007},
	pages = {117-134},
	abstract = {In traditional societies, knowledge is organized in hierarchical chains through which authority is legitimated by custom. Because the majority of the population is illiterate, sacred knowledge is conveyed orally and ritualistically, but the ultimate source of religious authority is typically invested in the Book. The hadith (sayings and customs of the Prophet) are a good example of traditional practice. These chains of Islamic knowledge were also characteristically local, consensual and lay, unlike in Christianity, with its emergent ecclesiastical bureaucracies, episcopal structures and ordained priests. In one sense, Islam has no church. While there are important institutional differences between the world religions, network society opens up significant challenges to traditional authority, rapidly increasing the flow of religious knowledge and commodities. With global flows of knowledge on the Internet, power is no longer embodied and the person is simply a switchpoint in the information flow. The logic of networking is that control cannot be concentrated for long at any single point in the system; knowledge, which is by definition only temporary, is democratically produced at an infinite number of sites. In this Andy Warhol world, every human can, in principle, have their own site. While the Chinese Communist Party and several Middle Eastern states attempt to control this flow, their efforts are only partially successful. The result is that traditional forms of religious authority are constantly disrupted and challenged, but at the same time the Internet creates new opportunities for evangelism, religious instruction and piety. The outcome of these processes is, however, unknown and unknowable. There is a need, therefore, to invent a new theory of authority that is post-Weberian in reconstructing the conventional format of charisma, tradition and legal rationalism.},
	keywords = {Authority, Bureaucracy, Knowledge, New Media, Tradition},
	url = {http://tcs.sagepub.com/content/24/2/117},
	author = {Turner, Bryan S}
}
@article {3014,
	title = {A relational model of authority in groups},
	journal = {Advances in Experimental Social Psychology},
	year = {1992},
	abstract = {This chapter focuses on one particular aspect of authoritativeness: voluntary compliance with the decisions of authorities. Social psychologists have long distinguished between obedience that is the result of coercion, and obedience that is the result of internal attitudes. Opinions describe {\textquotedblleft}reward power{\textquotedblright} and {\textquotedblleft}coercive power{\textquotedblright}, in which obedience is contingent on positive and negative outcomes, and distinguish both of these types of power from legitimate power, in which obedience flows from judgments about the legitimacy of the authority. Legitimate power depends on people taking the obligation on themselves to obey and voluntarily follow the decisions made by authorities. The chapter also focuses on legitimacy because it is important to recognize, that legitimacy is not the only attitudinal factor influencing effectiveness. It is also influenced by other cognitions about the authority, most notably judgments of his or her expertise with respect to the problem at hand. The willingness of group members to accept a leader{\textquoteright}s directives is only helpful when the leader knows what directives to issue.},
	url = {https://www.sciencedirect.com/science/article/pii/S006526010860283X},
	author = {Tyler, T. and Lind, A.}
}
