Building the sacred community online: the dual use of the Internet by Chabad

Golan, Oren; Stadler, Nurit

doi:10.1177/0163443715615415

Cited by 33 publications

(12 citation statements)

References 16 publications

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“…For many, the Internet is understood as a tool that can strengthen religious identity and provide solidarity with fellow adherents. Religious minorities, in particular, can benefit from Internet technology as it offers communicative means for otherwise isolated believers to connect with members of their religious group (Campbell and Golan, 2011;Golan and Stadler, 2016). Similarly, Singh (2014) has found evidence of young British Sikhs using the Internet to deepen their faith, discuss religious issues with each other online, examine different Sikh practices, and stay networked with others who share their faith.…”

Section: Internet Use and Its (Secularizing) Effectsmentioning

confidence: 99%

The buffered, technological self: Finding associations between Internet use and religiosity

McClure

2020

Social Compass

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Explanations for the rise of the religiously unaffiliated have regained attention from sociologists in light of recent declines in religiosity. While the secularization thesis has seen revisions across disciplines, few studies link lower levels of religiosity with greater Internet use. This article draws from Charles Taylor’s widely regarded account of secularity and his concept of ‘the buffered self’ to argue that individuals who use the Internet more frequently are less religious. Using data from the Baylor Religion Survey (2017), I find that with higher levels of Internet use, individuals are less likely to pray, read sacred texts, attend religious services, consider religion personally important, or affiliate with a religious tradition. Greater Internet use is further associated with being an atheist, while other media activity such as watching television is not similarly linked. These findings ground Taylor’s theoretical work by specifying empirically measurable, contextual conditions that explain recent declines in religiosity.

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Section: Internet Use and Its (Secularizing) Effectsmentioning

confidence: 99%

The buffered, technological self: Finding associations between Internet use and religiosity

McClure

2020

Social Compass

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“…The capillary diffusion of smart technologies has pushed religious communities to regulate and theologically legitimise various forms of coexistence with the digital world (Golan and Stadler 2016;Grieve 2010;Hoover and Clark 2002). On the one hand, bounded communities and conservative leaders still regard digital media as gateways to sinful information and religious transgression (Golan and Mishol-Shauli 2018;Hutchings 2011;Lövheim 2017).…”

Section: Going Digital: Managing Religious Communities On the Internetmentioning

confidence: 99%

Interdenominational Cooperation in Religious New Media Projects: the Case of the Christian Media Center

Martini

2020

Int J Lat Am Relig

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In the last decade, macro religious institutions have undergone a process of digitalisation that enabled them to incorporate Internet Communication Technologies in their organisational infrastructure. Stemming from digital religion scholarship, the research presented in this paper relate to a study of the philosophy and functioning of an innovative Catholic media enterprise called Christian Media Center (CMC). Based in Israel and the Occupied Palestinian Territories, the CMC was established through the cooperation between the long-standing Franciscan Order and the technology-savvy Brazilian community of Canção Nova. Accordingly, this paper asks: which forms of interdenominational negotiation are involved in the functioning of the CMC? Drawing on interviews conducted during three years, this research will outline the process of internal negotiation required by the development of this Catholic new media project and propose possible directions for future research.

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“…Nevertheless, recent studies have shown concern with issuing new information to help religious scholars comprehend digital media, especially social media. Religious leaders have the responsibility in ensuring that the information posted on social media is verified and will not mislead these younger generations [53]. This is because social media is being accessed and posted by millions of people on an exponential basis every single second.…”

Section: B the Credibility Of Islamic Information On Social Mediamentioning

confidence: 99%

Credibility Dimensions for Islamic Information in Social Media

Kadir

Salim

2018

Int. J. Adv. Sci. Eng. Inf. Technol.

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A new way of spreading knowledge and collaborating with each other to achieve specific objectives has been introduced with the rise of social media, which is a useful communication tool. A growing number of people are using social media in search of information relating to religious learning and practices. The younger generation is one of the primary users of social media; therefore, many Islamic scholars are reaching out to Muslim youths using this channel. However, as people assimilate themselves to the use of social media in gaining knowledge, questions begin to emerge on the credibility of the Islamic information discovered. Anyone regardless of their background can post or share information or articles on social media, so much information is not always credible or true. Self-proclaimed Islamic scholars could use social media for their gains such as to support and propagate sentiments, misinform, spread rumors or startup conspiracies. This could confuse social media users, especially the younger generation, whose main information source is social media. Despite the significant importance of this area, limited research has empirically examined the factors that affect the credibility of social media information particularly relating to the Islamic context. In addressing this gap, this study inspects the factors obtained from the literature and classifies the dimensions of social media information credibility. Based on the established credibility theories of the Elaboration Likelihood Model (ELM), Prominence-Interpretation theory, and Social Cognitive theory, a research model is developed to determine Islamic information credibility on social media platforms. It is imperative that the study classify the credibility dimensions, in order to further validate the factors that influence social media users in confirming the credibility of Islamic information. This study also aims to clear doubts and dispel misinformation regarding the Islamic religion by providing a basis for the society to ascertain Islamic information credibility and authenticity.

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Building the sacred community online: the dual use of the Internet by Chabad

Cited by 33 publications

References 16 publications

The buffered, technological self: Finding associations between Internet use and religiosity

The buffered, technological self: Finding associations between Internet use and religiosity

Interdenominational Cooperation in Religious New Media Projects: the Case of the Christian Media Center

Credibility Dimensions for Islamic Information in Social Media

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