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The article presents results from the project Religious Education Laboratory digital (RELab digital): At a time when exclusive access to religion in the classroom seems less and less plausible, the concept of digital religion education we propose leads back to the existential needs for religion. It can refer to the thematic fields of digital religions, which in turn are not new for religious education, but remix its traditions and themes in the mirror of transforming communication cultures: authority, community, truth, communication, autonomy, religion, identity, and ritual.
Chapter 1 contains a description of the project structure. Chapter 2 is dedicated to the pedagogical challenge of teaching Religious Education (RE) in the digital change. Chapter 3 reflects from a pedagogical standpoint on empirical findings of the project, which were developed in the context of classroom observations and interviews. Chapter 4 focuses on topics related to the profession of teachers: What self-concepts are pursued by teachers of Religious Education and/or can be reconstructed through the way they act in the classroom? How can the often critical perceptions of teachers who use digital media in religious education be put to good use in the future? The conclusion bundles the most important insights and highlights examples of further research.
The article presents results from the project Religious Education Laboratory digital (RELab digital): At a time when exclusive access to religion in the classroom seems less and less plausible, the concept of digital religion education we propose leads back to the existential needs for religion. It can refer to the thematic fields of digital religions, which in turn are not new for religious education, but remix its traditions and themes in the mirror of transforming communication cultures: authority, community, truth, communication, autonomy, religion, identity, and ritual.
Chapter 1 contains a description of the project structure. Chapter 2 is dedicated to the pedagogical challenge of teaching Religious Education (RE) in the digital change. Chapter 3 reflects from a pedagogical standpoint on empirical findings of the project, which were developed in the context of classroom observations and interviews. Chapter 4 focuses on topics related to the profession of teachers: What self-concepts are pursued by teachers of Religious Education and/or can be reconstructed through the way they act in the classroom? How can the often critical perceptions of teachers who use digital media in religious education be put to good use in the future? The conclusion bundles the most important insights and highlights examples of further research.
Observing the Digital Self
(2021)
Facebook, Instagram, Twitter & Co. Social media have become an essential part of everyday life for many people in recent years, and as such, it is impossible to imagine a life without them. It seems self-evident to operate as an active prosumer in the net via various end devices. We create personal profiles in various social networks, exchange ideas, and connect with others. We take part in virtual events, and above all: we actively shape the web.
The photo and video platform Instagram is one of the most popular social networking sites. Since 2010, the online service has offered its users the opportunity for personal development and space for creativity. Therefore, the personal profiles serve not only participatory reasons but also facilitate acts of self-representation.
In addition to apparently visible aspects, questions about self-perception arise: How do users experience and evaluate their activities in virtual space? How do they perceive their actions between the offline and online world, and how intertwined are these spheres? Through an ethnographical approach, this work represents the attempt to look beyond the self-evident aspects of the digital self. For this purpose, two Instagram users were accompanied for more than a year.