Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2015-11-19T13:35:48Z No. of bitstreams: 2 Dissertação - Frederico Ramos Oliveira - 2015.pdf: 2385661 bytes, checksum: 98892b25b3488d57cee142ab6599870c (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2015-11-19T14:07:42Z (GMT) No. of bitstreams: 2 Dissertação - Frederico Ramos Oliveira - 2015.pdf: 2385661 bytes, checksum: 98892b25b3488d57cee142ab6599870c (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-11-19T14:07:42Z (GMT). No. of bitstreams: 2 Dissertação - Frederico Ramos Oliveira - 2015.pdf: 2385661 bytes, checksum: 98892b25b3488d57cee142ab6599870c (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-09-17 / Nowadays, social media has become an important social space in which emerges new communities. Religiousness participates in these communities while is transformed by these social media’s economy. By content analysis of ten videos from vlogs, and their comments, it appoints that there are some specific dynamics to legitimate someone on YouTube. Religious content contributes sharing legitimacy to its preachers, as the religious vlogger. However, it also rely on other elements as how one presented his own argument, if it is similar to user’s ideas, and the way a vlogger looks. A vlog is a YouTube gender and spread a debate about a theme, but also can be record after a community call. It offers specific conditions for a qualified discussion when the youtubers agree to obey the community ethic. In the social media, the religious content is publicized, discussed and is elaborated again. An act of reflection about social facts creates some ethic ideals. They change what is considered forbidden and how this notion is conceived and how it is questioned. This are some aspects of religious meaning circulation in YouTube. / A mídia social é um espaço importante em nossos tempos, no qual surgem novas comunidades. A religiosidade tem participado destas comunidades e tem sido transformada pela economia destas mídias sociais. A partir da análise de conteúdo de dez vídeos do gênero vlog e seus comentários, aponta-se para a existência de dinâmicas específicas de legitimação no YouTube. O conteúdo religioso concede certa legitimidade ao vlogger religioso, contudo, também se depende de outros elementos para sua manutenção, como o modo como se fundamenta, a proximidade entre o conteúdo e as ideias do usuário e a aparência do vlogueiro. O vlog é um gênero do YouTube que agenda discussões, mas também é agendado. Oferece condições de um debate qualificado, quando os interlocutores concordam em obedecer a uma ética da comunidade. Neste espaço, o conteúdo religioso não somente é divulgado, mas discutido e reelaborado. Um fato social é problematizado, forja ideais éticos que influenciam a formulação de interditos, reelaborações e intervenções. Estes são aspectos da circulação do sentido religioso no YouTube.

The aim of this study was to explore the relevance and function of Christian reli-gious belief in constructing views on climate change (sv: klimathot) and climate action (sv: klimatengagemang). To ensure a focus on religiosity and the construc-tion of personal beliefs rather than systematic theology the study used psycholo-gist Crystal L. Parks theory on religious meaning making. Fourteen articles about climate change with denominational elements from the Christian newspapers Dagen, Insidan, Kyrkans Tidning, Budbäraren and Världen Idag were analysed using a qualitative content analysis. The results showed that the articles had ex-panded the extent of religion to encompass both climate change and climate ac-tion. Through truth claims and references to the Bible the threat of climate change was incorporated in the narrative of Genesis and humanity’s fall from grace and climate change was portrayed as the result of humanity’s failure at properly stew-arding nature. The environment was assigned value through depictions of the en-vironment as a creation by God. Climate action was presented as a necessity and a duty with references to God giving humanity the responsibility of stewarding na-ture. The ascription of religious meaning to climate action also meant that the re-ligiosity of the authors functioned as a motivation in regards to climate action. The religiosity, as portrayed in the articles, also exhibited a transcendent function in the case where the authors described their stewardship as a united effort with God. The idea that God was helping humanity in their stewardship and had the power to renew the world for the better also functioned as a mitigation to climate anxiety.

L’objectif de ce mémoire est d’élaborer un outil permettant de réfléchir à la religion de façon à préserver les avancées des auteurs la conceptualisant en termes de frontières tout en tenant davantage compte de la compréhension que les acteurs la pratiquant en ont. À cette fin, j’adapte le concept de frontière à deux faces de Danielle Juteau (2015) de façon à concevoir la religion comme une catégorie formée à la fois par le rapport entre un Nous et un Autre — la face externe — et par les interprétations que les individus font de leurs pratiques religieuses — la face interne. Pour saisir cette face interne, j’avance que les tentatives actuelles de définir la religion sont inadéquates et qu’il est plus utile de la comprendre comme une forme de pratiques sociales dont le sens (religieux) découle de leur mise en narration. Cette mise en narration étant effectuée en réaction à un événement traumatique, je montre alors que la religion peut être saisie, du point de vue de la face interne, comme un ensemble particulier de narrations historiquement situées dont les individus ont le sentiment momentané qu’elles sont partagées. Ces narrations, pour être comprises, doivent donc être replacées dans le contexte de leur émergence. En Europe, cela signifie s’attarder aux premières tentatives d’imposer une compréhension de la religion à l’ensemble de la population au tournant de l’âge moderne, alors que, dans le reste du monde, cela signifie plutôt de s’attarder à l’exportation de ces narrations dans les empires coloniaux. / The aim of this thesis is to devise a tool allowing us to think about religion in such a way as to preserve the advancements of the authors conceptualizing it through the notion of frontier while taking in greater consideration the understandings of the actors who practise it. To this end, I adapt Danielle Juteau’s (2015) concept of two-sided frontier to conceive religion as a category formed by the relationship between an Us and an Other—the external side—as well as by the interpretations that individuals make of their own religious practices—the internal side. To grasp this internal side, I argue that the current attempts to define religion are inadequate and that it’s more useful to understand it as a form of social practices which acquire (religious) meaning by their insertion into narratives. This operation being a reaction to traumatic events, I show that religion can be thought, from the frontier’s internal side, as a particular set of historically located narratives of which individuals have the momentary impression that they’re shared. Thus, to be understood, these narratives have to be replaced in the context of their emergence. In Europe, that means to analyze the first attempts to impose an understanding of religion to every individual at the turn of the modern age, while, in the rest of the world, it means instead to analyze the exportation of these narratives into the colonial empires.