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  • 51.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab.
    The Spiritual Virtuoso: Personal Faith and Social Transformation2019In: Politics, Religion & Ideology, ISSN 2156-7689, E-ISSN 2156-7697, Vol. 20, no 3, p. 391-393Article, book review (Other academic)
  • 52.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab.
    Umeås inomkyrkliga särart?2017In: Thule - Kungl. Skytteanska Samfundets årsbok, ISSN 0280-8692, p. 171--189Article in journal (Other academic)
  • 53.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab.
    Upplevelse, skapande, digitala medier och religionsundervisning2014In: Interaktiva medier och lärandemiljöer / [ed] Elza Dunkels & Simon Lindgren, Malmö: Gleerups Utbildning AB, 2014, p. 101-112Chapter in book (Refereed)
  • 54.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab.
    Virtual Christian Places: Between Innovation and Tradition2014In: Online - Heidelberg Journal for Religions on the Internet, ISSN 1861-5813, Vol. 6, p. 42-65Article in journal (Refereed)
  • 55.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab.
    Virtual churches: transforming religious values and practices2010In: Changing societies – values, religions, and education: a selection of papers from a conference at Umeå University, June 2009 / [ed] Karin Sporre and Gudrun Svedberg, Umeå: Umeå School of Education, Umeå University , 2010, p. 43-50Conference paper (Other academic)
    Abstract [en]

    This paper discusses the relation between information technology and religious values and practices, with a specific focus on Christian communities/Churches in the three-dimensional virtual world of Second Life (SL). In SL people meet for social reasons, go to concerts and museums, educate themselves, experiment with roles and identities and much more. People also seek Christian fellowship, participate in Church services, pray together, hang out with fellow Christians and so on. Their digital representations of the self, their avatars, conduct "on-line religion", to use Christopher Helland's well-used characteristic, i.e. are involved and interact with religious activities purely online (2005). People participate in religious activities to a large extent in similar ways as in the physical world, but with some media-related characteristics, which will be discussed here.

  • 56.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Historical Studies.
    Väckelse och sekularisering: Exemplet Umeås Evangelisk-Lutherska Missionsförening 1850-19102003In: Historisk tidskrift, no 3Article in journal (Refereed)
  • 57.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Historical Studies.
    Väckelse som folkbildning?2005In: Forskning om folkbildning, ISSN 1103-1670, no 2Article in journal (Refereed)
  • 58.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, HUMlab.
    Väckelsen och skapandet av det västerbottniska2008In: Provins: Norrländsk litterär tidskrift, Vol. 1Article in journal (Other (popular science, discussion, etc.))
  • 59.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab.
    Väckelsens världsbild och religiös förändring utifrån Paul Petter Waldenströms "Brukspatron Adamsson, eller Var bor du?"2009In: Från Sara Greta till lilla svarta Sara: Väckelsen i litteraturen och väckelsens litteratur / [ed] Anders Persson, Daniel Lindmark, Skellefteå: Artos , 2009, p. 216-240Chapter in book (Other academic)
  • 60.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab. Umeå University, Faculty of Arts, Department of historical, philosophical and religious studies.
    Why does the archbishop not tweet?: how social media challenge church authorities2015In: Nordicom Review, ISSN 1403-1108, E-ISSN 2001-5119, Vol. 36, no 1, p. 109-123Article in journal (Refereed)
    Abstract [en]

    In summer 2012, the Archbishop of the Church of Sweden appeared on Twitter. There was only one problem – it was not the Archbishop himself who was tweeting, but an anonymous person. A discussion then ensued on Twitter and in the blogosphere between those in favor of the Archbishop and his department and mainly social media proponents.

    The present article describes and analyzes the social media debate, and how authority and hierarchies are negotiated in and through social media. The analysis is based on Heidi Campbell’s “Religious-Social Shaping of Technology” model, and emphasizes the need to take into account not only the faith and tradition of the religious actor, but also the societal context in which the negotiating process takes place. In this case, the concepts of “media- tization” and “secularization” are used to understand the broader context of the process. 

  • 61.
    Gelfgren, Stefan
    et al.
    Umeå University, Faculty of Arts, Humlab.
    Fischer-Nielsen, Peter
    Department of Culture and Society, Aarhus University, Denmark.
    Conclusion: Religion in a Digital Age: Future Developments and Research Directions2012In: Digital Religion, Social Media and Culture: Perspectives, Practices and Futures / [ed] Pauline Cheong, Charles Ess, Stefan Gelfgren, Peter Fisher-Nielsen, New York: Peter Lang Publishing Group, 2012, p. 293-306Chapter in book (Refereed)
  • 62.
    Gelfgren, Stefan
    et al.
    Umeå University, Faculty of Arts, Humlab.
    Foka, Anna
    Umeå University, Faculty of Arts, Humlab.
    Visualisering som verktyg och metod för historieforskning2017In: Digital humaniora: humaniora i en digital tid / [ed] Per Olov Erixon & Julia Pennlert, Göteborg: Daidalos, 2017, p. 147-164Chapter in book (Refereed)
  • 63.
    Gelfgren, Stefan
    et al.
    Umeå University, Faculty of Arts, Historical Studies.
    Göransdotter, Maria
    Umeå University, Faculty of Arts, Historical Studies.
    Att vikta faktakunskaper mot analytisk förmåga: försök med en ny tvådelad examinationsform i Teknikens idéhistoria2006In: Tänk efter, tänk nytt, tänk om: den sjunde universitetspedagogiska konferensen 2–3 mars 2005 / [ed] Margareta Erhardsson och Katarina Winka, Umeå: Umeå universitet , 2006, p. 175-191Conference paper (Other (popular science, discussion, etc.))
    Abstract [sv]

    Kursen Teknikens idéhistoria, 5 poäng, ges inom ämnet idéhistoria vid Institutionen för Historiska studier. Oftast ges kursen som kvällskurs på halvfart, och många av studenterna kommer från ingenjörsutbildningar. Flera är ovana vid studier i humanistiska ämnen, och har ofta haft svårt att tillägna sig det ”kritiska läsande” som är centralt i vårt ämne. Bland annat för att komma till rätta med detta, har vi infört en modell för examination på kursen som är uppdelad i två etapper: dels en hemtenta som examinerar studenternas förståelse och analytiska förmåga, dels en kort skriftlig salstenta som examinerar det vi anser vara grundläggande fakta och nödvändiga baskunskaper.

    Resultaten på de olika examinationsuppgifterna viktas enligt en uträkningstabell vi arbetat fram. Den har visat sig fungera mycket bra för att räkna fram ett slutbetyg på kursen där såväl faktakunskaper som analytisk förmåga vägs in på ett tydligt sätt. Uträkningstabellen är också konstruerad så att den relativt lätt skulle kunna gå att använda som verktyg för att tillämpa den 7-gradiga betygsskala som kan att bli aktuell i och med Bolognareformen.

  • 64.
    Gelfgren, Stefan
    et al.
    Umeå University, Faculty of Arts, Humlab.
    Hutchings, Tim
    Durham University, UK .
    The Virtual Construction of the Sacred: Representation and Fantasy in the Architecture of Second Life Churches2014In: Nordic Journal of Religion and Society, ISSN 0809-7291, E-ISSN 1890-7008, Vol. 27, no 1, p. 59-73Article in journal (Refereed)
    Abstract [en]

    This study aims to construct a typology of the visual style of Christian spaces in the online vir-tual world of Second Life (SL). Virtual worlds offer diverse new possibilities for architecturalstyle, unrestricted by gravity, weather or scarcity of materials. These new regions also operatelargely beyond the control and indeed awareness of established religious authorities, so they canalso offer users new opportunities to reconsider the social structure of their communities. Thisresearch project aims to survey religious responses to these new potential freedoms. Research todate on religion in SL has focused on small samples of spaces or activity, but we found 114Christian spaces. An overwhelming number of the locations we visited featured a Christianchurch building. 81 of 114 included a church building that reproduced a recognizable offlinearchitectural style, and only 9 included a church with an entirely different style. Only 15 Chris-tian locations had buildings that cannot be characterised as churches.

  • 65.
    Gelfgren, Stefan
    et al.
    Umeå University, Faculty of Arts, Humlab.
    Pennlert, Julia
    Umeå University, Faculty of Arts, Department of culture and media studies. Högskolan i Borås.
    En (digital) humaniora?: Potential, dilemman och kritik2017In: Digital humaniora: humaniora i en digital tid / [ed] Per-Olof Erixon, Julia Pennlert, Göteborg: Daidalos, 2017, p. 11-26Chapter in book (Refereed)
  • 66.
    Ineland, Jens
    et al.
    Umeå University, Faculty of Social Sciences, Department of Social Work.
    Gelfgren, Stefan
    Umeå University, Faculty of Arts, Humlab.
    Cocq, Coppélie
    Umeå University, Faculty of Arts, Humlab. University of Helsinki, Department of Cultures.
    Negotiating Authority: Disability, Interactions and Power Relations on Twitter2019In: Scandinavian Journal of Disability Research, ISSN 1501-7419, E-ISSN 1745-3011, Vol. 21, no 1, p. 238-249Article in journal (Refereed)
    Abstract [en]

    Social media is often seen as an arena for negotiation of power, where marginalized voices can be given influence in the public debate. This study focuses the use of Twitter for discussions related to disabilities and disability policy in Sweden. The empirical material is gathered through the hashtag (#) “funkpol”, the primary hashtag used to discuss such topics. Empirical data was gathered using a scripted Google spreadsheet. Over a period of 6 months, approximately 10.000 tweets were retrieved. Our findings show nine different categories of twitterers. According to patterns visible in the study, the most active twitterers – the private twitterers – reached out to the established power (advocacy organizations, politicians and media). However, these instances did not respond as much as they were addressed – at least not directly on Twitter. The article shows how private actors are active but not picked up in the public debate. Instead, established power structures prevailed.

12 51 - 66 of 66
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