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題名:從慈濟人文志業看宗教傳播的文化建構
作者:沈孟湄
作者(外文):Mun-Mei Shen
校院名稱:世新大學
系所名稱:傳播研究所(含博士班)
指導教授:秦琍琍
學位類別:博士
出版日期:2012
主題關鍵詞:宗教傳播宗教媒體組織文化組織同化組織認定religious communicationreligious mediaorganizational cultureorganizational assimilationorganizational identity
原始連結:連回原系統網址new window
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本研究視宗教傳播為一種文化現象,採取文化-詮釋的研究觀點,探討台灣宗教傳播的發展與特性,主要視文化乃衍生於人際互動中(social interaction),並透過象徵形式所表現的意義而產生、延續與變化。研究以宗教、媒體和文化間互動的研究概念架構,從社會文化和組織文化兩個層面來耙梳宗教傳播的內涵、形式與過程。首先以台灣的宗教傳播和宗教媒體的發展脈絡為背景,從中勾勒出台灣宗教傳播的演變圖像,以及宗教媒體組織對於社會文化建構的參與;研究進而以國內最大的宗教媒體組織-慈濟人文志業為例,從其組織文化中逐層梳理出宗教傳播的文化內涵與運作特徵。
透過此一研究歷程,本研究釐清「宗教傳播」並非指涉一個簡單的傳教行為,或是宗教使用媒體的二元「工具性」論述,而是進一步指陳出,宗教經由媒體中介,向世人傳達信仰、教義時,此一中介涉及意義詮釋的系統,進入意義交換的過程,媒體在此中介的脈絡裡,扮演一個比傳達訊息更為複雜與多樣的社會實踐,符號和意義在此互動交換、協商,經由象徵意涵的轉化,提供文化網絡參考的框架。本研究顯示,台灣在四個不同的時期,宗教傳播的意涵呈現分歧的、相對流動的、動態的連結,宗教透過媒體中介的過程,在不同的社會脈絡中,涉入到政治、軍事、經濟等社會配置的定義,傳播的意義被選擇與重組,進而重新意義化傳播內容(從西方傳教士「展現社會服務的價值」、轉變為日僧「支配式的文化對話」,繼而轉變為華僧參與「文化再造」、再轉變為宗教媒體組織建構文化的「在地實踐」),宗教傳播的意涵也就不是固定在單一的宗教信仰、終極理念或是教義的宣稱上,而是在媒體中介的過程中,涉入多重的文化轉譯、交換與詮釋。
基於這樣的理解,研究也進而從宗教媒體對於社會文化建構的探討中發現,隨著台灣的政治開放,宗教與傳播法令鬆綁,宗教與媒體的關係型態出現轉變的契機,宗教開始藉由經營媒體來傳播價值與理念。當宗教由「購買媒體」轉變為「經營媒體」,在掌握傳播的自主性和非營利的角色後,展現出機構化、專業化、制度化和多元化的「宗教媒體」特性,使宗教傳播的傳播對象由「信徒取向」擴大到「公眾、大眾取向」,傳播內容由「信仰的意義」連結到「社會的意義」。在此一文化建構的過程中,宗教除了運用媒體傳播信仰外,也標榜公益的理念,使宗教傳播由信仰層面擴大到公益的層面,宗教媒體也逐漸提升自我在公共領域的參與度與能見度,甚至走向「公共的」角色,變身為「公議題」的參與者、引導者,使得宗教傳播的文化建構滲入到社會文化層面時,成為社會所認同的文化範疇。
最後,研究從慈濟人文志業的組織文化探討中發現,教團的宗教文化傳統、組織創建者(領導者)所標榜的核心理念,對所屬宗教媒體的組織文化具有深刻的影響,主要在成員對於媒體角色和任務的認知。在文化建構的過程中,組織文化提供組織社會化策略運作的基礎,慈濟人文志業主要透過五個組織社會化策略來進行內部文化的整合,強化共享的組織價值,並深植文化假設,包括:營隊學習、儀式、體驗、文化網絡、內隱式教導。由於這些組織社會化策略深深地影響到成員目標角色的塑造,有助於建立集體的認定意識,團結感和忠誠度。另外,組織認定塑造方面,主要透過熟知文化細節的局內人來傳達組織認定的內容,這些局內人不一定擁有豐富的經營管理知識,或是具備宗教信仰,但是他們理解慈濟世界,對於慈濟志業有深刻的體驗與組織認同,因此能夠給與組織認定深入且全面的詮釋,或是提供不同認定間如何轉換的實踐意義,以塑造和強化成員間共享的意義,進而在組織內整合出共享的組織認定,使成員在宗教傳播的實踐上能發揮組織所期待的角色與功能。
Given that almost no research has specific studied the cultural construction of religious communication, this study is intended to fill this gap by exploring the linkage of religion, media and cultural interaction. The purposes of this study are:(1) to describe and interpretive the interaction pattern about religion, media and culture,(2) to examine the cultural construction about broad socioculture and the organizational culture.
This research treats religious communication as a cultural phenomenon to further explore the development and characteristics of religious communication in Taiwan. Culture derives meanings in social interaction through symbolic forms of meaning production, extension and transformation. The conceptual framework of this research is based on religion, media and cultural interaction. First, the background of religious communication and religious media development are explored to further develop the history of religious communication in Taiwan and its social participation of social and cultural construction. This research takes Tzu Chi Culture and Communication
Foundation as an example to conclude the nature and practical characteristics of religious communication.
This research intends to clarify that “Religious Communication” is not a simple act of preaching or the dual “instrumental” discourses religious media usage. It further contends that region is mediated to preach religious beliefs through media, which is a system of meaning interpretation- a process of meaning exchanging. In the mediated
context, the media play the roles of a much more complicated and diverse social practices. Symbols and meanings are exchanged, coordinated, and transformed within the media to further provide reference frameworks of cultural network.
The research results indicate that the meanings of religious communication represent divergence, relatively fluid and dynamic linkages. Religion mediated though media woven into political and economical social construction definition. The meanings of communication were selected and reorganized to reshape communication
content. The meaning of religious communication is no longer fixed in religious beliefs, ideals or religious claims, but translated, exchanged and reinterpreted.
Based on these understandings, this research further explored how the political deregulation impact the relationship between religions and media. Religion transformed from “buying media” to “managing media”- being independent and non-profit, and further organized, professionalized, and finally institutionalized. The target audiences of religious communication were no longer the followers but the
publics. The contents were no longer limited in religious beliefs but the social meaning construction, from religious level to public level. The role of religious media was also promoted to participator in public sphere to agenda setters.
Finally, the research found that the leader (founder) of the religious organization plays an important role in religious organizational culture, shaping the cognition of religious media roles and goals. During the process of culture construction, organizational culture provide socialization strategies for the organization. Tzu Chi Culture and Communication Foundation integrated internal cultures through five
organizational socialization strategies, shaping the collective identities, sense of organization and loyalty. Insiders pass on the elements of organizational culture to strengthen organizational identity. They might not be well equipped the management skills or religious beliefs, but they are best representatives of profound experiences of Tzu Chi for endeavors organizational identity. Therefore, they are able to provide practical meanings for new comers to further reinforce the shared organizational identity.
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