Religion online

Możemy wyróżnić cztery wymiary religijnych miejsc w internecie – religię innowacyjną (np. nowe
ruchy religijne), religię tradycyjną (wielkie „tradycyjne” religie – chociażby chrześcijaństwo), religię
w sieci (informacje na temat różnych religii) i religię sieciową (aktywności religijne podejmowane
w cyberprzestrzeni). Celem artykułu jest scharakteryzowanie chrześcijańskiego oblicza internetu
przynależącego do trzech ostatnich wymiarów. W tekście pokazane zostało stanowisko Kościoła
katolickiego wobec użycia sieci, a także liczne chrześcijańskie jej zasoby, w tym te związane z tak
zwanym e-duszpasterstwem.

The internet has changed the world in many ways. One of the phenomena created by the internet is the presence of virtual religions: either online religion or religion online. All religions have undergone this process of "virtualization" and Islam is indeed no exception. The radical Muslim jihadis use the internet to promote their causes, the clerics go online to release their religious opinions and the lay searches more quickly accesses to religious knowledge and authorities. While the internet has also significantly transformed the ways of understanding and practicing religion here in Indonesia, little has been done academically to understand these changes. Studies in virtual religion are developing in other parts of the world and they are underdeveloped in
Indonesia and about Indonesian Islam. This paper seeks to explore some faces of Indonesian Islam in the internet through the websites of Indonesian Muslim organizations. Looking at the history of the internet in Indonesia, it finds that Indonesian Muslims have never been reluctant to accept the internet. Islamic organizations adopted it for their own benefit as soon as the internet network was installed in the country. Studying on the features available in their web sites, this paper finds that Muslim organizations may use the internet to deliver their messages, reach-out their members and wider audience, and provide religious
materials, such as sermons, and other knowledge resources. Although some of them remain using the basic features of the web, others have quickly adopted the more interactive use of the web (a.k.a. Web 2.0). Now the internet has became a necessary part of any Muslim organizations to exist in the real world.

Diskusi tentang peluang dan ancaman Metaverse bagi Gereja. Dalam diskusi ditunjukkan bahwa sejarah Kekristenan tidak lepas dari perkembangan teknologi media, termasuk gagasan virtualisasi. Bahkan Agama secara umum cenderung antusias terhadap teknologi. Dibutuhkan pergeseran Eklesiologi kepada e-Kleksiologi untuk menanggapi perkembangan Metaverse

YouTube has enabled music and religious practice to become conjoined in new and complex ways. This chapter explores the social life of a particular Christian video genre: the worship music video. Worship music videos bring music, text, and images together into a new form of online ritual practice that challenges the distinctions between public and private piety, online and offline worship, and audiovisual consumption and production within evangelical Christianity. Drawing from a selected field of YouTube worship videos, this chapter demonstrates the ways in which these videos have inspired new Christian audiovisual devotional practices and have influenced trends in Contemporary Worship Music and congregational singing. This chapter extends previous work on music and social media and online religion by showing how YouTube enables the musical broadcasting of beliefs and practices, and, in doing so, forms religious and musical selves and publics.

"Cornelio, Jayeel. 2009. “The New Face of Global Evangelism: Virtualizing Spiritual Experience.” In  Francis Lim, ed., Mediating Piety: Religion and Technology in Asia. Leiden: Brill.

Book Abstract:

A timely and groundbreaking work, here is a comprehensive analysis of the interactions between religion and technology in Asia today. How does the use of technology affect people's experience of spirituality and the formation of religious identity and community? How do developments in the latest technological breakthroughs such as the Internet influence the ways people constitute themselves as social beings, and how does it shape their experience of the sacred and the divine? Conversely, to what extent, and in what ways do religious beliefs and practices shape people’s attitude towards new technology and its deployment? Combining wide-ranging empirical investigations and sophisticated theoretical reflections, this book demonstrates how the technological and the religious often intersect with the political, thereby elucidating the complex relationships between spirituality, social and identity formation, sovereignty and power.
"

Both Jewish and Islamic legal systems have historically classified women as “others.” As Feminist attitudes slowly made their way into Western mainstream thought, both Jewish and Muslim Feminists found that the religious legal discourse had been even slower to adapt. In the Jewish world, while the non-Orthodox movements have been increasing women’s active participation in public rituals for decades now, many Orthodox scholars still view gender issues as a watershed between Orthodoxy and the rest of the Jewish world. Muslim scholars, on their part, have only recently started to seriously address the topic of women’s active participation in public rituals. This paper will review web-based questions and answers regarding women’s active participation in public ritual, and examine whether a liberal attitude on those issues automatically sets a person–be it the inquirer or the responding scholar–outside the orthodox, or mainstream, enclave.

Today, it is challenging to separate online and offline spaces and activities, and this is also true of digital religion as online and offline religious spaces become blended or blurred. With this background, the article explores the need for new typologies of what is religious on the Internet and proposes a conceptual framework for mapping digital religion. Four types of that which is religious on the Internet are presented based on influential classification by Helland. He introduced (1) religion online (sites that provide information without interactivity) and (2) online religion (interactivity and participation). Helland’s concept is developed by, among others, adding two types: (3) innovative religion (new religious movements, cults, etc.) and (4) traditional religion (e.g., Christianity or Islam). Each type is illustrated by selected examples and these are a result of a larger project. The examples are grouped into three areas: (1) religious influencers, (2) online rituals and (3) cyber-religions (parody religions). Additionally, the visual frame for mapping digital religion is presented including the examples mentioned. The presented framework attempts to improve Helland’s classification by considering a more dynamic nature of digital religion. The model is just one possible way for mapping digital religion and thus should be developed further. These and other future research threads are characterized.

Tulisan ini adalah salah satu perspektif dalam kemajemukan Protestantisme tentang Ketuhanan Yang Maha Esa Pancasila dalam konteks zaman bergegas yang gampang Ngegas. Ketuhanan yang Maha Esa adalah Ketuhanan yang Pathos dalam perspektif Protestan ini. Kombinasi Keesaan Tuhan dan ekklesia merupakan perwujudan Ketuhanan yang pathos, yang perlu mewujud dan efektif dalam diri individu dan komunitas Kristen. Tuhan ini adalah Tuhan yang punya rasa dan greget terhadap dunia ciptaanNya. Bukan semacam Tuhan yang jauh dari persoalan sosial. Di zaman bergegas, era pandemi, dalam konteks polarisasi lintasagama, dan keadilan sosial yang masih jauh, pengikut Kristus tergerak hatinya mewujudkan pathos bagi sesama. Karya berbagai jaringan lintasiman di mana individu dan komunitas Kristen ikut terlibat aktif selama pandemi adalah wujud nyata dari pengejawantahan Ketuhanan yang pathos ini. Jaringan kaum muda Kristen Hijau adalah teladan lain memanfaatkan medsos untuk mendorong pertobatan ekologis terhadap bumi yang semakin terluka ini. Ini hanyalah contoh kecil potensi penghayatan Ketuhanan Yang Maha Esa dalam bingkai Ketuhanan yang pathos. Semua itu dihidupi sebab orang Kristen percaya pada kebaikan Tuhan bagi semua orang.

Historia religionum 10 (2018) p. 127-137
Texte de la conférence qui, dans sa version définitive, est publié dans la revue.
Conférence: "Internet, vérité, progression spirituelle" au colloque « NOUVEAUX MOUVEMENTS RELIGIEUX ET MÉDIAS » Université de Montréal, les 24 et 25 mars OU 25 et 26 mars 2016 (dates à déterminer) Organisé par: La Chaire sur la gestion de la diversité culturelle et religieuse de l’Université de Montréal, en collaboration avec le Projet religion et diversité.

This research studies the user’s experience in searching for Islamic and Quranic information on the Web, particularly on their preferences and challenges. The goal is to understand the information needs of this particular type of information user, their information assessment strategies and what kind of obstacles they have to face. Thirty one interviews were given to various groups of online users regarding their search processes when acquiring Islamic, particularly those of Quranic-related, information on the Web. They were also asked to discuss on other information search-related concerns. Interview data were transcribed and then analysed inductively to identify emergent themes using inductive content analysis. The data analysis focused on extracting common themes, patterns and concepts from the transcripts that were coded by categories that emerged as the process continued. The participants have discussed the criteria of their preferred sources for Islamic and Quranic information on the Web. The participants agree that it was a challenge in retrieving credible information, or selecting and differentiating between the good and the bad search results. The participants also mentioned the need to have prior knowledge on Islam or the Quran to help retrieve better results especially when searching for Hadith. Some other recommendations to help improve the retrieval process were discussed and recommendations for information providers on producing credible information on the Web were also discussed. The findings provide important insights on user’s search experience when seeking for Islamic and Quranic information on the Web. It can serve to give Web designers and content providers on what the users are actually searching for to better adjust their services according to the needs of end users. The findings could also help the public search engines on improving its systems to help users retrieve better results in the future on Islamic and Quranic information on the Web.

Paparan berikut adalah rujukan pembelajaran yang mendiskusikan perkembangan jagad mayantara atau internet, kaitannya dengan wacana keagamaan dan pentingnya untuk vitalisasi peran penyuluh agama sebagai komunikator pesanpesan agama di era digital ini dan sebagai agen pewujud moderasi agama.

The author deals with the phenomenon of online prayers as ritualized action in a
mediatized context and also as essential part of Christian online community. Looking at the development of
the prayer wall hosted by the online community tangle.com he traces how the technical transformation of the
application (from Flash to an interactive social media application) has changed the aesthetical experience of
praying online. He states, that the facts that on the one hand the prayer – even though addressed to god – is in
many cases visible for others and on the other hand online prayers can be supplemented by visual and
auditory elements have become new forms of religious ritual practice in the media age of today.

This research studies why and how users search for Islamic and Quranic information on the Web. It is to understand the information needs and search behaviour of online users seeking for this particular type of information. Thirty one interviews were given to various groups of online users regarding their reasons for searching on the Web and their search processes when acquiring Islamic, particularly those of Quranic-related, information on the Web. Interview data were transcribed and then analysed inductively to identify emergent themes using inductive content analysis. The data analysis focused on extracting common themes, patterns and concepts from the transcripts that were coded by categories that emerged as the process continued. The participants interviewed believe that the Web offers quick, free and easy access to their Islamic and Quranic information needs, as additional resource and/or alternative to printed resources, access to latest updates and publications, and to correct information on the Web. The main use of the information found on the Web was mainly for personal use, study/work use, and for sharing with others. The main search medium used was using favourite links, Google and other search engines, and also forums. The languages used to search are combinations of English, Arabic and other languages although English results were more common than other languages. There were easy and hard to find topics with Hadith as one of the common topics to search when it comes to Quranic search. The findings provide important insights on user’s search experiences when seeking for Islamic and Quranic information. It can serve to give Web designers and content providers on what the users are actually searching for to better adjust their services according to the needs of end users.

Menilik semakin imersifnya pengalaman beragama ini dengan menghadirkan kemungkinan-kemungkinan baru. Realitas maya (virtual reality) seperti yang ditawarkan layanan Metaverse dan sejenisnya, yang melampaui dikotomi pengalaman tertubuh (embodied) dan tak tertubuh (disembodied), menguatnya oralitas melalui oralitas kedua, atas tekstualitas, juga individualitas yang rimpang dan non-linear menjadi dinamika beragama di era digital. Jika benar demikian mungkin telah terjadi “manunggaling kawula lan mayantara,” imersi diri seseorang dalam virtualitas mayantara (internet)

İletişim teknolojileri; dini yayma, daha fazla kişiyle buluşturma, dinî bilgilere, kaynaklara erişim ve dinî kimliği yansıtma gibi motivasyonlarla bir araya geldiğinde dindarlık ile iletişim teknolojileri arasında etkileşimlerin doğması kaçınılmazdır. Buna bağlı olarak dindarlığı tanımlarken özellikle son dönemlerde iletişim disiplininin kavramlarına yönelim bulunduğunu söylemek mümkündür: ‘Medya dindarlığı’, ‘prime-time dindarlığı’; ‘sanal dindarlık’, ‘sosyal medya dindarlığı’, ‘sanal cemaat dindarlığı’, ‘selfie-dindarlığı’, ‘tekno-dindarlık’, dijitalleşen dindarlık’, ‘dijital dindarlık’, ‘kes-yapıştır dindarlığı’, ‘çevrim içi dindarlık’ bunlar arasında değerlendirilebilir. Bu kavramlar dindarlığın iletişim teknolojilerine bağlı olarak şekillendiği, dönüştüğü iması içermekte ve bir tipoloji oluşturmaktan ziyade dijitalleşme sürecinin günümüzdeki yansımalarını dindarlık bağlamında ele almaktadır. Dijitalleşmenin başladığı süreç, dünyanın postmodernizmle açıklandığı döneme denk gelmekte, iletişim araçlarının postmodern dünyadaki etkinliğine odaklanan yaklaşımlar da bulunmaktadır. Bu bakımdan dijitalleşme, postmodernizm ve dindarlık arasındaki ilişki, bu çalışmanın konusunu oluşturmaktadır. Çalışmada Weber’in “ideal tipler” yöntemi kullanılacaktır. Bu yöntemle dijitalleşme, postmodernizm ve dindarlık arasındaki ilişki, literatürde yer alan muhtelif kaynaklardan yararlanılarak ‘hibrit dindarlık’ kavramıyla açıklanacaktır. Hibrit dindarlık, dijital mecralara uyumlu bir dindarlık formu olarak tanımlanacaktır.

"I ‘like’ my Patriarch" is in Georgia the most popular Facebook site  with high number of followers. The vitality of religion is a significant characteristic of Georgian society in post communistic period. Revitalization of religion is vivid as on individual (increased
amount of religious people) as well as on institutional (increased role and authority
of the Church) level. Increased religiosity is manifested not only in a traditional form of piety (church attendees, observance of rituals), but also in expression if religion in new media (preaches of clerics on YouTube, church bell as ringtones in mobile phone, picture of church as desktop photos). How is religion transferred on Facebook? Is Facebook a kind of space of public religiosity in contemporary Georgia? Facebook is Georgia's most popular Internet platform. It is a space, where people most widely and frequently discuss religious issues, whether it is orthodox religious opinions or critical understanding of religion, especially among the youth. The paper seeks to
understand how religion is present on Facebook and how Georgian young people affiliate and represent online their religious identity. The paper deals with the question if “religious face” on Facebook correlates with religious identity in life. Generally, the paper tries to explore new tendencies of online religiosity of young people (for example
asking forgiveness publicly on Facebook on “day of forgiveness”). The paper deals withe the question, if its a performance of traditional religion just through new medium, new form of religiosity or are we facing with profanation of religion?

The present paper is the outcome of three-months research in 2019 on the religiosities of the Indonesian Generation Z (Gen Z). The two research questions oriented this undertaking, first, how is the formation of Gen Z religiosities within the context of communicative abundance? Secondly, how do they strategize the social media for their religiosities in the transitional phase to adulthood? We conducted seventy-five interviews and Focus Group Discussions and 745 respondents in an online survey, among the twelfth grade of senior high schoolers, and the first to third year of university students. The outcome of the research indicated among others, the prominent of Millennials' position as the new religious authority and information curators for Gen Z; their distinct maneuver in social space; the formation of homophilial religious governmentality; and their negotiation and resistance toward certain religious doctrines.

Öz Teknoloji ve dinsellik arasındaki ilişki, günümüzde medya ve din etkileşiminin incelenmesi gereken bir alanını oluşturmaktadır. Bu çalışmanın konusu, teknoloji-dinsellik arasındaki etkileşimin bilhassa ileti-şim teknolojileriyle evrilme biçimleridir. Çalışma böylelikle teknolojik ve dinsel pratiklerin bir kavram-sallaştırmayla tanımlanmasını amaçlamaktadır. Çalışmanın problemi geleneksel dini pratiklerin, tekno-loji tabanlı dinsel-manevi pratiklere nasıl dönüştüğüdür. Bu problem temel alınarak İranlı sosyolog Ali Şeriati'nin (1933-1975) "makinizm" kavramından hareketle, dinsel pratiklerin makinelerle birlikte nasıl evrildiği çeşitli örnekler üzerinden betimleyici bir tarzda sunulacaktır. Teknoloji ile dinsellik arasındaki ilişkiyi muhtelif formlarıyla ortaya koymak bu çalışmayı farklı kılmaktadır. Çalışma esnasında sanal me-zarlık, dijital mezar taşları, dinsel matik olarak adlandırdığımız hatim matik, esans matik gibi iletişim teknolojilerini de içerecek şekilde tasarlanan teknolojik-dinsel pratikler incelenmektedir. Mezkûr uygu-lamalar, bu çalışmanın sınırlarını da oluşturmaktadır. Bu yönüyle çalışma bir kavrama yüklenen anlamın insan makine ilişkisinde nasıl tezahür ettiğine ilişkin örneklerin ele alındığı betimleyici bir araştırma olma hüviyetine sahiptir. Çalışmanın nihayetinde, dinsel bazı pratiklerin iletişim teknolojilerine ve makinelere de uyarlandığı, bu uyarlamanın farklı din ve geleneklerde de görüldüğü, bunun neticesinde, geleneksel doğalarından farklı biçimlere de evrildiği ve böylelikle de "dinsel makinizm" kavramının teknolojik-din-sel pratikleri inceleme açısından elverişli bir nosyon olduğu sonucuna ulaşılmıştır.

Abstract The topic of this study is the inversion forms of the interaction between technology and religiosity. The problem of the study is the transformation of conventional religious practices into technology-based religious practices. Based on this problem, with reference to the "machinism" concept of the Iranian sociologist Ali Shariati, the way that religious practices are inverted in conjunction with machines will be presented in a descriptive style, through several examples. Technological-religious practices that are designed so as to include virtual cemetery, digital tombstones, and information technologies such as khatm matic and essence matic, which we call religious matics, are analyzed in the course of this study. With this aspect, the study has the characteristics of being a descriptive research that discusses examples of how a meaning assigned to a notion becomes manifest in human-machine relationship. At the end of the study, it was concluded that certain religious practices are also adapted to information technologies and machines, and that this adaptation is seen in other religions and traditions, too. As a result, it was deduced that they transformed into other forms that are different from their true nature, and therefore, the term "religious machinism" is a suitable notion in terms of dealing with religious practices.

El ciberespacio y las redes sociales nos ofrecen un ámbito virtual de encuentro donde podemos aprender, dialogar y, quizás, reflexionar sobre nuestra cultura actual y la necesidad de encontrar otras formas de pensar y vivir.

Bhante Sanathavihari es un monje theravada mexicano-estadounidense que reside en el Centro de Meditación Sarathchandra, situado en North Hollywood, Los Angeles, California, Estados Unidos. Él representa a una nueva generación de monásticos hispanohablantes que están empleando diversos medios digitales de comunicación y las redes sociales de manera extensa y muy efectiva para difundir el dharma en español.

http://espanol.buddhistdoor.net/un-monje-en-la-modernidad-bhante-sanathavihari/

Both Jewish and Islamic legal systems have historically classified women as “others.” As Feminist attitudes slowly made their way into Western mainstream thought, both Jewish and Muslim Feminists found that the religious legal discourse had been even slower to adapt. In the Jewish world, while the non-Orthodox movements have been increasing women’s active participation in public rituals for decades now, many Orthodox scholars still view gender issues as a watershed between Orthodoxy and the rest of the Jewish world. Muslim scholars, on their part, have only recently started to seriously address the topic of women’s active participation in public rituals. This paper will review web-based questions and answers regarding women’s active participation in public ritual, and examine whether a liberal attitude on those issues automatically sets a person–be it the inquirer or the responding scholar–outside the orthodox, or mainstream, enclave.

Studies have demonstrated the importance of online activities to wellbeing, especially in later life. The present study seeks to determine whether and how online religious counseling can improve the wellbeing of older believers. A six-month qualitative study was conducted with a group of Orthodox Jewish older adults (N = 26, aged 70-96) who manifest various types of age-related distress. The participants were home trained to use a dedicated, accessible online platform featuring religious questions and answers (Q&A). Data were collected through netnographic observation, monthly online inquiry and in-depth interviews with counselees and counselors alike. Analysis indicated that online spiritual Q&A for the elders are characterized by unique content, types and styles of discourse. Their variety reflects the heterogeneity of needs, areas of interest and worldviews among older religious adults. Participation in online religious counseling provided them with numerous religious, intellectu...

Cyber-religiosity is a concept proposed for the investigation of
religious phenomena with any kind of relation to the Internet. It is
based on the theory of cyber-religion as a cyber cultural phenomenon
and focused on religiosity. The idea of religiosity draws the attention
to the individual beliefs and religious practices in comparison with
the idea of religion in a conservative conceptualization which puts
emphasis on the institutional, hierarchical and group-focused aspect
of religious coexistence. The approach to cyber-religiosity includes
“religion online/online religion” proposed by Christopher Helland.
Consequently, the interfaces between the digital and the analogous
world concerning religious beliefs and practices are considered.

The history of Wicca in Poland equals the history of Wicca on the Polish internet – and this equation alone shows the importance of the World Wide Web for Polish believers. The number of websites, discussion lists and forums has been rising since the mid-1990s, representing the development and growing popularity of this Neopagan religion. The article, based on field research, presents the history of Wicca on the internet and the present situation in Poland, as well as the institution of cy-bercovens. Wicca on the internet (mainly American) is considered as a broader context, along with Helland's distinction between religion online and online religion (including, especially, online rituals and covens). The article is based on analysis of the content published online by Polish believers and the author's field research among Polish Traditional Wiccans.

Presentasi ini mendiskusikan konteks digital di mana ujaran kebencian merupakan dampak kondisi digital dan dinamikanya hingga saat ini. Presenter menawarkan beberapa saran termasuk mengembangkan wacana kesanggrahan (keramahan, hospitalitas) digital untuk memoderasi situasi polarisasi di medsos dan mayantara.