Surfing for Salvation

Abstract

C HI demonstrate that despite the enormous amount of religion on the Internet, a general classification can be developed based upon the religious participation occurring at the various websites. I recognise these classifications as 'religion-online' and 'onlinereligion'. Religion-online presents information about religion. It is a controlled environment. The site has been structured to limit participation. In contrast, onlinereligion provides an interactive religious environment for the web practitioner. Because of this difference, individuals and organisations have different perceptions concerning how the Internet should be used for religious purposes. In many cases there is an active form of religious participation occurring. Rituals are conducted, prayers are posted and even communion is carried out on this medium. In other situations the Internet presents material concerning religion to a passively receptive audience. Despite these levels of control, the web surfer is exposed to an enormous number of belief systems and also varying levels of online religious participation.

The dark side of online participation: exploring non-, passive and negative participation

“…However, it shares the positive valence of the construct. Examples include studies on participation in minority online communities (e.g., sexual or religious minorities), highlighting outcomes such as greater self-acceptance, more self-confidence, and a reduction of perceived isolation (Alon & Brunel, 2007;Helland, 2002;McKenna & Bargh, 1998). A concept frequently applied across all disciplinary strands of online participation research is user empowerment.…”

The Chronicles of Me: Understanding Blogging as a Religious Practice

“…Although recent books on blogging have documented blogs in different industrial and social contexts (e.g., Bruns & Jacobs, 2006;Tremayne, 2006), no one has published on religious-related blogs. Given the rise of online religious activity, bloggers may also act as online scribes and contribute to the rise of online religion, a form of many-to-many religious communication developed aside from the influence of religious institutions (Helland, 2002).…”

New Media, New Relations: Cyberstalking on Social Media in the Interaction of Muslim Scholars and the Public in West Sumatra, Indonesia

“…Helland (2002) argues that the era of internet-based religious practices offers interactive religious atmospheres wherein individual religious experiences and understandings are interchangable. Thus, one of the most important factors arising in the recent era of new media is the difference in the concept of 'online religion' (information pertaining to religion on the internet) and 'religion online' (religious experiences and practices on the internet) (see Cowan, 2004;Young 2004;Helland, 2000). Religious practices facilitated or mediated by Computer Mediated Communication (CMC) have established cyberspace as a significant site for conducting rituals and as a source of inspiration for offline religious followers (Berger & Ezzy, 2004).…”