The COVID-19 pandemic has had a severe impact worldwide. Developed countries, such as the United States, United Kingdom, Italy, and Spain, had their highly efficient medical infrastructure greatly stressed and suffered from high death tolls. Similarly, Bangladesh, a poverty-stricken South Asian country, is losing its battle against the pandemic, but mainly because of its incompetent healthcare system. The casualties are escalating and public sufferings are becoming unimaginable. On this backdrop, this perspective piece discusses the healthcare crisis in Bangladesh during the pandemic. This article also identifies three responsible issues for the country’s deteriorating health care: 1) poor governance and increased corruption, 2) inadequate healthcare facilities, and 3) weak public health communication.

COVID-19-related online fake news poses a threat to Indian public health. In response, this study seeks to understand the five important features of COVID-19-related social media fake news by analyzing 125 Indian fake news. The analysis produces five major findings based on five research questions. First, the seven themes of fake news are health, religiopolitical, political, crime, entertainment, religious, and miscellaneous. Health-related fake news (67.2%) is on the top of the list that includes medicine, medical and healthcare facilities, viral infection, and doctor-patient issues. Second, the seven types of fake news contents are text, photo, audio, video, text and photo, text and video, and text and photo and video. More fake news takes the form of text and video (47.2%). Third, online media produces more fake news (94.4%) than mainstream media (5.6%). More interestingly, four social media platforms: Twitter, Facebook, WhatsApp, and YouTube, produce most of the fake news. Fourth, relatively more fake news has international connections (54.4%) as the COVID-19 pandemic is a global phenomenon. Fifth, most of the COVID-19-related fake news is negative (63.2%) which could be a real threat to public health. These results may contribute to the academic understanding of social media fake news during the present and future health-crisis period. This paper concludes by stating some limitations regarding the data source and results, as well as provides a few suggestions for further research.

This study analysed 9657 pieces of misinformation that originated in 138 countries and were fact-checked by 94 organizations to understand the prevalence and sources of misinformation in different countries. The results show that India (15.94%), the USA (9.74%), Brazil (8.57%) and Spain (8.03%) are the four most misinformation-affected countries. Based on the results, it is presumed that the prevalence of COVID-19 misinformation can have a positive association with the COVID-19 situation. Social media (84.94%) produces the largest amount of misinformation, and the Internet (90.5%) as a whole is responsible for most of the COVID-19 misinformation. Moreover, Facebook alone produces 66.87% of the misinformation among all social media platforms. Of all the countries, India (18.07%) produced the largest amount of social media misinformation, perhaps thanks to the country’s higher Internet penetration rate, increasing social media consumption and users’ lack of Internet literacy.

Due to various social advancements, Bangladesh has become more welcoming to digital technologies. Thus, a significant online community is flourishing here. Almost half of the country’s entire population uses the internet. The digital neighborhood is becoming larger the mediated interaction. What we now call online is nothing but a reflection of offline except its physicality. Like other social phenomena, religion and religious discourse is also a part of cyber society. Belief in cyberspace is often dubbed as “cyber-religion”. Debates on religion often harm the opposite group and contend faiths transform peace into communal animosity beyond cyberspace. Thus, society gets heated by hostile collective performances. In contemporary Bangladesh, online piety is an exclusive phenomenon that has considerable importance. By observing the dynamics of online religiosity, this paper focusing more on social media tries to present a concise overview of digital Islam(ism) and the social psychology of online Islamic piety in the context of Bangladesh.

The COVID-19 pandemic has claimed a lot of lives around the world, not only with the virus but also with misinformation. Many researchers have investigated COVID-19 misinformation, but none of them was related to social media users’ diverse responses to different types of COVID-19 misinformation, which could be a timely exploration. To bridge this gap in scholarly literature, the present study based on 11,716 comments from 876 Facebook posts on five COVID-19 misinformation seeks to answer two relevant research questions: (a) How ignorant social media users are about misinformation? (b) How do they react to different types of misinformation? Following a quantitative content analysis method, this study produces a few novel findings. The results show that most of the users trust misinformation (60.88%), and fewer can deny (16.15%) or doubt (13.30%) the claims based on proper reasons. The acceptance of religious misinformation (94.72%) surpassed other types of misinformation. Most of the users react happily (34.50%) to misinformation: the users who accept misinformation are mostly happy (55.02%) because it may satisfy their expectations, and the users who distrust misinformation are mostly angry (44.05%) presuming it may cause harm to people. The chi-square and phi coefficient values show strong positive and significant associations between the themes, levels of ignorance, and reactions to misinformation. Some strengths, limitations, and ethical concerns of this study have also been discussed.

Based on the conceptual framework of social mediatization of religion, this paper seeks to understand three pertinent phenomena: trends of online religious content, users' engagement with them, and correlations between interaction indicators. To answer the research inquiries, we quantitatively analyzed 73,120 Islamic videos uploaded on YouTube in 2011–2020. The result shows that Islamic videos on YouTube are growing continuously without any decline, from 6.04% in 2011 to 13.11% in 2019, more than two-fold in eight years. Also, with a strong positive correlation, comments and likes (r = .862; p < .01) are increasing at a remarkable rate than the other interaction variables. We observed that users who watch Islamic videos are more likely to like the videos than to dislike them. Users' engagement is not related to the length of Islamic videos in any significant way. These two results partly suggest users' positive and supportive attitudes toward online Islamic videos. Finally, this study recommends investigating the thematic temporal distribution of Islamic videos for an in-depth understanding of the users’ topical interest patterns.