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Resilience in tourism studies has mainly departed from a socioecological system theory approach and has developed knowledge in relation to different tourism contexts. This approach has consequences for the conceptualization of resilience and sets limits. Calls for theory development on resilience see a need to take account of, for instance, politics and power relations, and conflicts over resources. As a response to this call, this conceptual article discusses the ontological underpinnings of resilience in tourism studies from an interdisciplinary approach and argues for a media place approach to resilience. From a general socioecological system approach a tourist place is ontologically constituted as a subject with clear boundaries even if it has interactions, relations, and dependencies. The tourism place is therefore constituted as a fixed entity in its essence, even if equilibriums can be positioned differently. However, tourism resilience is a complex issue that calls for additional perspectives. The proposed interdisciplinary media place approach follows changes and dependencies between mediatization of tourism places and changes in the resilience of tourism places. The role of mediatization and its significance for changes in places are put at the center of the analysis. The approach assumes that a tourist place is constituted as a verb that is constantly created and re-created in a process. Additionally, resilience in places must also be conceptualized ontologically as a fluid concept that evolves over time. To understand sudden and long-term changes in tourism place resilience, special attention must be given to nodes or flows of information that connect the media systems and constitute places. Further, the article concludes that resilience is molded by the politics of media practices. An interdisciplinary approach brings new answers to complex questions that cannot be solved from a single disciplinary perspective.

Research on the processes of mediatization aims to explore the mutual shaping of media and social life and how new media technologies influence and infiltrate social practices and cultural life. We extend this discussion of media’s role in transforming the everyday by including in the discussion the mediatization of emotion and discuss what we conceptualize as digital affect culture(s). We understand these as relational, contextual, globally emergent spaces in the digital environment where affective flows construct atmospheres of emotional and cultural belonging by way of emotional resonance and alignment. Approaching emotion as a cultural practice, in terms of affect, as something people do instead of have, we discuss how digital affect culture(s) traverse the digital terrains and construct pockets of culture-specific communities of affective practice. We draw on existing empirical research on digital memorial culture to empirically illustrate how digital affect culture manifests on micro, meso, and macro levels and elaborate on the constitutive characteristics of digital affect culture. We conclude with implications of this conceptualization for theoretical advancement and empirical research.

The evaluation of a literary work is a continuous, multifaceted process, which takes place through a wide range of diverse individual actions and social and institutional activities. The complexity of this process has deepened with the transition to the information society, and many forms of evaluation have been transferred from the material to the digital realm. In this paper, I am particularly interested in some of those aspects of valuation which, due to the mediatisation of the literary field, as well as the dictates of market logic, can characterise highly institutionalised forms of evaluation or legitimation practices in the literary field, and which we can also observe in the field of Slovenian literature. Thus, alongside the author’s primary evaluation, it is necessary today to take into account the author’s secondary evaluation of his or her own work, and, more generally, to recognise the mechanisms of mediatisation (e.g. eventisation, personalisation, scandalisation) and the consequences that the mediatisation of society has on the literary field: the imposition of the evaluative criterion of media efficiency instead of quality (and consequently the pursuit of visibility, success rather than quality), the media evaluation of works and/or the focus of media attention on authors, the hyperproduction of events, the elimination of the space and means for in-depth reflection on literary production in the mass media and the relocation of this reflection to specialised online media with a narrower readership, the tabloid coverage of literary events. As a direct consequence of the profound mediatisation of society, the formerly unified reading public is being segmented and differentiated, and more or less close (digital) reading communities are being formed; because the media connect very different social fields, the reception of literary works is becoming more heterogeneous, which multiplies and at the same time disperses the factors influencing the evaluation of literary works. 

Digital platforms have empowered individuals and communities to re-negotiate long-established notions of religion and authority. A new generation of social media influencers has recently emerged in the Muslim world. They are western-educated, unique storytellers, and savvy in digital media production. This raises new questions on the future of Islam in the context of emerging challenges, such as the openness of technology and the often-perceived closedness of religious and cultural systems within Muslim societies. This paper uses a multiple case research design to examine the roles of social media influencers in reimagining Islam and reshaping spiritual beliefs and religious practices among young people in the Gulf Region, the Arab world, and beyond. We used thematic analysis of the Instagram and YouTube content of four social media influencers in the Gulf Region: Salama Mohamed and Khalid Al Ameri from the United Arab Emirates, Ahmad Al-Shugairi from Saudi Arabia, and Omar Farooq from Bahrain. The study found that social media influencers are challenging traditional religious authorities as they reimagine Muslim identities based on a new global lifestyle.

Sport is portrayed as an entertaining activity that various people from different social class like. Any information from sports can be seen through media. Therefore, sports and media are correlated because in general the role of the media is to attract public attention. Other than that, sports have various concepts that can be interpreted symbolically, one of which is by social groups through the mediazitaion. This research uses Critical Discourse Analysis (CDA) to examine how Mari Lari can represent the sosial class lifestyle. The results show how the middle class is represented through visual cues such as clothing styles, and choice of sports. In addition, this research is expected to be a reference for further researchers who want to review films about sports.

Based on mediatization theory, this article tracks how skateboarders experience and negotiate the entry of social media into their subculture. Building on existing scholarship, I show how social media and digital devices retain existing values within the culture while simultaneously introducing new challenges. To illustrate the phenomena of continuity and novelty in the online skate subculture, I analyze two case studies pertaining to YouTube. The first is a textual analysis of a typical skate video. Released on YouTube in 2020, the BE FREE video exhibits neoliberal, apolitical, masculine, and individualist values that go back decades in skate culture. The second case involves one of the most popular hubs of online skateboarding today: The Berrics YouTube channel, which claims 1.3 million subscribers and over 4,500 individual videos. I show how The Berrics maintains a one-dimensional positivity through its posts and interactions with fans, and I argue that it is still experimenting with the handling of negative feedback that participatory media allow. I also provide a brief history of skateboard media to properly contextualize these case studies.

Social commerce is a form of commerce mediated by social media and is converging both online and offline environments. As a relatively new phenomenon, social commerce has evolved quickly in practice, yet has gained little attention in the IS discipline. With its pervasiveness in businesses and people’s lives, social commerce presents ample research opportunities that can have both theoretical and practical significance and implications. This article aims to capture researchers’ attention by describing the characteristics of social commerce and its potential future directions. We trace the evolutionary patterns of social commerce chronologically, based on trade articles and academic publications from 2005 to 2011. A framework that combines people, management, technology, and information dimensions is used to provide a systematic analysis of social commerce development. Our examination shows that since 2005, the year the term social commerce was incepted, assumptions and understanding of people in social commerce move from a simple and general description of human social nature to a rich exploration with different angles from social psychology, social heuristics, national culture, and economic situations. On the management dimension, business strategies and models evolve from the short-tail to long-tail thinking, with invented concepts such as branded social networks/communities, niche social networks/communities, niche brands, co-creating, team-buying, and multichannel social networks. Technologically, IT platforms and capabilities for social commerce evolve from blogs, to social networking sites, to media-sharing sites, and to smartphones. While Facebook becomes a profit-generating platform, creating the notion of f-commerce, Google and Twitter become strong competitors with great potentials. Information in social commerce evolves from peer-generated, to community-generated (crowdsourcing), to consumer and marketer co-created, and to global crowdsourced. Our examination identifies various conceptualizations, terminologies, views, and perspectives about social commerce and its relation to other well-known concepts such as e-commerce. In light of the evolution of social commerce, we provide possible future directions for research and practice.

Travel is increasingly imagined as a sociotechnical practice wherein ICTs are integrated with experience. In this context, in addition to the movement of the traveler within and between places, and encounters with peoples, cultures, and landscapes, the activity of travel is constituted within various forms of online interactions. Emphasizing this point, emerging industry and theoretical paradigms such as \"smart tourism\" propose the use of social media and digital devices as ubiquitous and essential to the future of tourism. This article uses the theoretical concept of mediatization-the integration and influence of media forms within social practice-to explore how the embeddedness of ICTs influences tourism, focusing on the avatar of online communication in particular. ICTs bridge distances in time and space, support the construction of personal identity and community, and channel the data flows permitting informationization, with these characteristics likewise being reflected in the textures of contemporary tourism. Tourists' use of ICTs is conceptualized through the model of the \"dual journey,\" a vision of hybridized travel in which online and physical spheres are interwoven in the construction and consumption of tourist experience. The purpose of this conceptual investigation is not only to consider the intensification of communication within tourism but also to highlight the ways in which tourists' communicative practices are enfolded within, and become, tourism.

This article demonstrates how mediatization facilitates the (re)production of mock language. Through an examination of Chinese netizens’ reactions to a series of viral internet commercials that feature three Hong Kong actors speaking nonstandard Mandarin, it uncovers the processes whereby Gangpu (Hong Kong Mandarin) has become increasingly perceived in China as funny. The vast scale of uptake formulations enabled by mediatization has made it possible for Chinese netizens to engage in a collaborative effort not only in highlighting certain features of Gangpu and certain elements of the commercials but also in presenting them in ways that evoke specific meanings and interpretations. Ultimately, it is through the parodic revoicing of Hong Kong celebrities speaking nonstandard Mandarin that this non-native variety has come to be keyed as humorous. This study shows that we gain a better understanding of how mock practices reinforce and build on each other by tracing their uptake and circulation. (Mediatization, mock language, parody, listening subject, Mandarin Chinese, Hong Kong, China)*

The main aim of the paper is to discuss the scale and nature of the practice of transmitting Holy Mass by parishes of the Roman Catholic Church in Poland through online live-streaming in spring 2020. The authors analyse these issues in a multifaceted and interdisciplinary way, mainly within the framework of communication and media studies and theology. The methodology of the paper combines practical theology (its four stages: “see-judge-act-review”), scientific methods applicable to social studies (especially social communication and media studies and sociological studies), and the technical aspect of communication activities (in the form of live video streaming) performed by parishes on the Internet. As it turns out, 40.8% of Polish parishes carried out online Mass broadcasts. In most cases, the main sources of broadcast signal were YouTube (18.9%) and Facebook (18.7%), while less than 5% of the parishes conducted technically independent broadcasts. The research showed a statistically significant correlation between online Mass broadcasting and the region of Poland. There was a statistically significant difference between the parish size and Mass broadcasting—the larger the parish, the more often such activities were performed; a similar correlation was observed between urban and rural parishes. Research has shown that in the dioceses where bishops directly encouraged parish priests to broadcast from their parishes, the average percentage of broadcasts was higher (46%) than in those in which there were no such incentives (38%). There was a statistically significant relationship between having a website and conducting online Mass broadcasting. Similarly, there was a statistically significant relationship between the type of parish (conventual–diocesan) and online Mass broadcasting. Conventual parishes did this much more often than diocesan ones (68.6% and 38.9% respectively).