Virtual Religion

Helland, Christopher

doi:10.1093/oxfordhb/9780199935420.013.43

Cited by 14 publications

(12 citation statements)

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“…Religion proliferates online, particularly within social media (Helland, 2002; Miller, Mundey, & Hill, 2013; Pew Research Center: Religion & Public Life, 2014). Sharing one’s own faith online or engaging with faith-based content is not uncommon, particularly on Facebook, where the technological affordances of this medium help facilitate the mass communication of religious ideals and activities (Helland, 2012). Religious leaders encourage use of this platform as a conversion tool (Brunet, 2014; Rosen-Molina, 2009).…”

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confidence: 99%

The Religious Facebook Experience: Uses and Gratifications of Faith-Based Content

Brubaker

Haigh

2017

Social Media + Society

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This study explores why Christians ( N = 335) use Facebook for religious purposes and the needs engaging with religious content on Facebook gratifies. Individuals who access faith-based content on Facebook were recruited to participate in an online survey through a series of Facebook advertisements. An exploratory factor analysis revealed four primary motivations for accessing religious Facebook content: ministering, spiritual enlightenment, religious information, and entertainment. Along with identifying the uses and gratifications received from engaging with faith-based Facebook content, this research reveals how the frequency of Facebook use, the intensity of Facebook use for religious purposes, and also religiosity predict motivations for accessing this social networking site for faith-based purposes. The data revealed those who frequently use Facebook for posting, liking, commenting, and sharing faith-based content and who are more religious are more likely to minister to others. Frequent use also predicted seeking religious information. The affiliation with like-minded individuals afforded by this medium provides faith-based users with supportive content and communities that motivate the use of Facebook for obtaining spiritual guidance, for accessing religious resources, and for relaxing and being entertained.

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confidence: 99%

The Religious Facebook Experience: Uses and Gratifications of Faith-Based Content

Brubaker

Haigh

2017

Social Media + Society

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“…Aux côtés de ces études, on retrouve un second type d'enquêtes qui se distinguent davantage par les questions qu'elles portent que par ses approches : on cherche à saisir non pas uniquement comment les religions organisées réagissent au numérique, mais comment la vie numérique comprend une dimension religieuse plus ou moins explicite ; ou, à tout le moins, comment les approches développées par les études du religieux permettent de mieux la saisir et la comprendre. Pour illustration, nous placerions dans ce registre les travaux sur les eschatologies technoscientifiques et posthumanistes (Geraci, 2016 ;Servais, 2017 ;Liogier, 2017), les travaux sur la robotisation et l'intelligence artificielle (Kimura, 2017) ou encore les études plus globales et transversales sur la religion du numérique (Noble, 1999 ;Musso, 2006 ;Musso, 2010 ;Doueihi, 2011 ;Helland, 2015). C'est bien dans cette seconde perspective que nous situons nos explorations.…”

Section: De La Religion Numérisée Au Numérisme : Problèmes Questionsunclassified

Le numérisme : un objet religieux ? Problématisation et notes théoriques

Perreault

Vaillancourt

2020

Social Compass

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For the most part, studies on the relationship between religion and digital can be grouped under the theme Digital Religion. Without being totally foreign to it, the phenomenon we are interested in here seems to be of a different order. Rather than ‘digitized religion’, we are confronted with what we might understand as a quest for digital meaning. Some authors who have described this technological religiosity argue that it serves to legitimize the belief in a new society. The study of what we have called ‘digitization’ would therefore be based on the sacralization of a set of techno-values, of which the internet would be both the tool of broadcast and the main symbolic object. If we recognize that religion has something to do with society’s idea of itself, we can ask ourselves whether the digital revolution, by generating a new type of society, does not contain a religious dimension.

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“…Известный социолог Кристофер Хэлланд, предложивший концептуальное различение «религии онлайн» и «онлайн-религии», в своем исследовании виртуальной тибетской общины приводит яркий пример ритуала Калачакра тантры, проведенного в 1996 г. монахами тибетского буддийского монастыря Намгьял для благословления интернета и освящения киберпространства. Они создали цифровую мандалу Калачакры, «которая в дальнейшем помогала визуализировать интернет как часть гигантской мандалы, духовно закрепленной в виртуальном мире» [Helland, 2015]. Он делает вывод, что монахи не проводят различия между онлайн-и офлайн-активностью, и интернет для них не виртуальное, а вполне реальное пространство духовной деятельности.…”

Section: развитие цифровой среды буддийских сообществunclassified