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The ubiquity of social media platforms fuels heated discussions about algorithms and selection biases leading people into online "echo chambers." Scholars argue that social media deepen societal polarization and fuel political extremism. However, studies often focus on media effects, disregarding individual agency and (sub)cultural values that shape communication. As a strategic case study, this article, based on a mixed-methods analysis, including a social network and qualitative analysis of 1199 comments under four conspiracy theory comment sections on YouTube, questions how insular these spaces are? And how people in these networks communicate? We find that the discussions in our strategically sampled comments sections lie between homogeneous closed debates and open debates. In other words, the networks in our sample vary in their "echo chamberness." Based on our findings, we contend that variations in the echo chamberness of the various comment sections can be explained via the lens of conspiratorial (sub)cultures. [ABSTRACT FROM AUTHOR]

The popularization and normalization of conspiracy theories over the last decade are accompanied by concerns over conspiracy theories as irrational beliefs, on the one hand; and their advocates as radical and extremist believers on the other hand. Building on studies emphasizing that such accounts are one-sided at best, and pars pro toto stigmatizations at worst; we propose to study what we call " participatory conspiracy culture" —the everyday, mundane online debates about conspiracy theories. Based on a 6-month ethnography on Reddit 's r/conspiracy subreddit, an analysis of 242 selected discussions, and supported by digital methods tool 4CAT, this article addresses the question of how people participate in online conspiracy culture. It shows that among the plethora of conspiracy theories discussed online, discussions are heterogeneous, and their participants relate to each other primarily through conflict. Three epistemological positions occur: belief (particularly leading to constant discreditation of others' beliefs), doubt (particularly as opposed to belief), and play (particularly with the fun of entertaining conspiracy theories without taking them too seriously). We conclude that the participatory conspiracy culture of r/conspiracy is not a homogenous echo chamber of radical belief, but a heterogeneous participatory culture in which belief is fundamentally contested, rather than embraced. [ABSTRACT FROM AUTHOR]

Videogame companies are selling religion to an overwhelmingly secular demographic. Ubisoft, the biggest company in the world's biggest cultural industry, created a best-selling franchise about a conflict over Biblical artefacts between Muslim Assassins and Christian Templars. Who decides to put religion into those games? How? And why? To find out, we interviewed 22 developers on the Assassin's Creed franchise, including directors and writers. Based on those, we show that the "who" of Ubisoft is not a person but an industry: a de-personalized and codified process. How? Marketing, editorial and production teams curb creative teams into reproducing a formula: a depoliticized, universalized, and science-fictionalized "marketable religion." Why? Because this marketable form of religious heritage can be consumed by everyone—regardless of cultural background or conviction. As such, this paper adds an empirically grounded perspective on the "who," "why," and "how" of cultural industries' successful commodification of religious and cultural heritage. [ABSTRACT FROM AUTHOR]

To purchase or authenticate to the full-text of this article, please visit this link: http://dx.doi.org/10.1111/j.1468-5906.2007.00360.x Byline: DICK HOUTMAN (1), STEF AUPERS (2) Abstract: This article uses data from the World Values Survey to study the spread of post-Christian spirituality ('New Age') in 14 Western countries (1981-2000, N = 61,352). It demonstrates that this type of spirituality, characterized by a sacralization of the self, has become more widespread during the period 1981-2000 in most of these countries. It has advanced farthest in France, Great Britain, the Netherlands, and Sweden. This spiritual turn proves a byproduct of the decline of traditional moral values and hence driven by cohort replacement. Spirituality's popularity among the well educated also emerges from the latter's low levels of traditionalism. These findings confirm the theory of detraditionalization, according to which a weakening of the grip of tradition on individual selves stimulates a spiritual turn to the deeper layers of the self. Author Affiliation: (1)Dick Houtman is a Professor of Sociology of Culture at Erasmus University Rotterdam, The Netherlands. (2)Stef Aupers is an Assistant Professor of Sociology at Erasmus University Rotterdam, P.O. Box 1738, 3000 DR Rotterdam, The Netherlands. E-mail:aupers@fsw.eur.nl Article note: Correspondence should be addressed to Dick Houtman, Department of Sociology, Faculty of Social Sciences, Erasmus University, P.O. Box 1738, 3000 DR Rotterdam, The Netherlands. E-mail: houtman@fsw.eur.nl

Videogames raise concerns about excessive gaming that lead to neglect of social relationships and obligations. In this article we develop an empirically grounded, sociological explanation for why players engage in excessive gaming. Theorizing that online multiplayer games encourage social capital acquisition, we examine if, how, and why social pressure leads players to engage in excessive gaming. Based on in-depth interviews with 21 players, we identify three forms of social pressure: social persuasion among gaming friends; social obligation in highly organized and hierarchically structured game-groups; and social coercion in highly competitive game-groups. [ABSTRACT FROM AUTHOR]

Despite their stigma, conspiracy theories are hugely popular today and have pervaded mainstream culture. Increasingly, such theories expanded into large master schemes of deceit where 'everything is connected'. Moving beyond discussions of their truthfulness, we study in this article how such 'super conspiracy theories' are made plausible. We strategically selected the case study of David Icke – a true celebrity in conspiracy circles and main proponent of such all-encompassing narratives – to analyze his discursive strategies of legitimation: How does he support and validate his extraordinary claims? It is our argument that Icke succeeds by exploiting multiple sources of epistemic authority; he draws eclectically on 'experience', 'tradition', 'futuristic imageries', 'science' and 'social theory' to convince his audience. In a Western culture without any full monopoly on truth, and for a people wary of mainstream authorities, it proves opportune to draw on a wide variety of epistemic sources when claiming knowledge. [ABSTRACT FROM AUTHOR]

Whether we are talking about Alexa, chat bots or a videogame character, technological artefacts are increasingly being developed to mimic different aspects of being human. However, research on people's experience with such technologies and the cultural imaginations of what makes them human remains underdeveloped. Guided by a reexamination of the sociocultural concept of the Other, this article empirically studies how and why players humanise non-playable videogame characters. The analysis is based on 21, online and offline, semi-structured interviews with players of two single player, role-playing videogames – The Witcher and Dragon Age – and other players' anonymous posts on various websites. The analysis illustrates the different ways in which players humanise non-playable videogame characters (NPCs) and the ways these impede on their offline relationships. Finally, the analysis shows that the meaningful interactions with videogame characters affect players' human relationships and, thus, blur the boundaries between humans and nonhumans, and reality and virtuality. [ABSTRACT FROM AUTHOR]

Players of videogames are talking about religion. Despite longstanding theories of Western religious decline, recent scholarship has assessed that religious traditions and narratives feature prominently in videogames. In order to answer how player communities in game culture deal with religion in games, this study analyzes online discussions (N = 100) and interviews with strategically selected players (N = 20) to assess which games provoke discussions about religion, which religious topics are discussed about these games and what implications this has for theories of religious privatization. Based on the analysis, players are divided into four ideal-typical positions: players of all beliefs either Reject, Debunk, Debate or actively Connect with the worldviews presented in the games they play. In all, this online engagement with religion, gods and the nature of holy texts, presents a 'pop theology' of amateurs showing an interest in and having a public conversation about religion in the face of a post-secular society. [ABSTRACT FROM AUTHOR]

It is a mainstay in game studies that Massively Multiplayer Online Role-Playing Games are boasting social relations and community formation. Considering games as "sociotechnical" environments, this article studies how the usage of external communication technologies in an online video game guild shapes the members' social dynamics. Based on a one-year ethnographic study of a women's guild in The Elder Scrolls Online (TESO), the analysis shows that the infrastructure of TESO guards anonymous interaction by default and contributes to the game as a "safe space." The displacement of guild communication to media platforms outside the game, however, unleashed mechanisms of disclosure: a leakage of information from the private, domestic domain via TeamSpeak and the "sharing" imperative of personal information on Facebook. Such techno-induced forms of personal disclosure act as a double-edged sword: they strengthen the guild's social bonds but, simultaneously, breed tensions, peer-to-peer surveillance, and social control within the guild. [ABSTRACT FROM AUTHOR]

In contemporary 'post-secular society', videogames like Assassin's Creed, BioShock Infinite or World of Warcraft are suffused with religious elements. Departing from a critique on studies perceiving such in-game representations as discriminatory forms of religious Othering, the main research question of this article is: how does role-playing the (non-)religious Other in games affect the worldview of players? The study is based on a qualitative analysis of in-depth interviews held with 20 international players from different (non-)religious backgrounds. Rather than seeing religion in games as representations of 'Othering', the analysis demonstrates that players from different (non-)religious beliefs take on different worldviews while role-playing the (non-)religious Other. Atheists relativize their own position, opening up to the logic of religious worldviews; Christians, Hindus and Muslims, in turn, compare traditions and may draw conclusions about the similarities underlying different world religions. Other players 'slip into a secular mindset', gradually turning towards the position of a 'religious none'. It is concluded that playing the religious Other in videogames provides the opportunity to suspend (non-)religious worldviews and empathize with the (non-)religious Other. The relevance of these findings is related to broader sociological debates about 'post-secular society' and the alleged increase of religious fundamentalism, conflict and mutual Othering. [ABSTRACT FROM AUTHOR]