religion

Analysing the history of journalistic genres, author discovers “question-answer” patterns and suggests them to be an immanent fundamental communicative pattern for transmitting the knowledge and mass information in media. Observing recent genres dynamics in Russian media, the author describes main trends in the media discourse – irrationalization and primitivization. Applying his theoretical frame to the empirical analysis of Russian media texts on religion, the author finds “question-answer” patterns in interviews, expert commentaries and analytical articles. He indicates journalists’ desire to clarify issues of audience’s interest about religious life through questions and answers

Humour is located in the sensitive areas of the two basic human freedoms: the freedom of expression and the freedom of belief. The paper is focused on humour in media discourse on religion as a factor of conflict and examines important factors underexposed. According to the results of the pilot project, conducted in Russia, the approaches and attitudes towards humour as a well as a will for compromise and consensus differ in Orthodox Christian, Muslim, Jewish, Catholic and Protestant communities. Authors suggest the mapping the “zone of mutual responsibility” of journalists and religious leaders will lead to elaborating the “pact on humour” between them. For the future research authors propose to analyse the religious and ethnic factors in the formation of a sense of humour and culture of laughter in general in order to have more detailed picture on strictly religious sensitivity towards humour.

Biblical references and a grim touch of war experiences pervade Anna Pogonowska’s poetry. The religious character of her work is primarily reminiscent of the New Testament. However, the presence of religion in the poetess’ works is rather alluding and ambiguous. Pogonowska often reflects on the progress of civilization by combining biblical themes and problems of modernity into her poetic imagery.

В статье рассматриваются предпосылки постановки вопроса о коллективной памяти религиозных сообществ в социологических работах Э. Дюркгейма и М. Хальбвакса. Основной функцией памяти является формирование социальной солидарности. Необходимость в сакрализованном прошлом запускает процесс становления религии как социального института. В своих поздних работах М. Хальбвакс переходит от упрощенного понимания религии к ее анализу в качестве совокупности мнемонических практик, основанных на пространственной локализации канонического текста.