Digital pilgrimage: Exploring Catholic monastic webcasts

Golan, Oren; Martini, Michele

doi:10.1080/10714421.2017.1416795

Cited by 13 publications

(9 citation statements)

References 18 publications

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“…Under this prism, the negotiation of communal identity has been examined, as it manifests in mobile communications. Past studies that focused on the mediatization of religion highlighted changes in religious exegesis, ritual and practice to accommodate a media logic (Golan and Martini 2018;Valibeigi 2018;Radde-Antweiler 2006;Tsuria 2016). Alternately, this study found that social network sites offer the populace of a fundamentalist group a platform for voicing and negotiating their positions as communal citizens within a public sphere that was previously denied by the Haredi press, religious authorities and such.…”

Section: Discussionmentioning

confidence: 78%

“…Under this prism, the negotiation of communal identity has been examined, as it manifests in mobile communications. Past studies that focused on the mediatization of religion highlighted changes in religious exegesis, ritual and practice to accommodate a media logic (Golan and Martini 2018;Valibeigi 2018; Radde-Antweiler 2006; Tsuria 2016). Alternately, this study found that social network In sum, scholars have often underscored the boundaries laid by Haredi leaders and their agents (Tavory 2016;Zicherman 2014), as well as its manifestations on communal websites (Golan and Campbell 2015).…”

Section: Discussionmentioning

confidence: 99%

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Mediatizing the Holy Community—Ultra-Orthodoxy Negotiation and Presentation on Public Social-Media

Mishol-Shauli

Golan

2019

Religions

Self Cite

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In recent years, media theorists stress macroscopic relations between digital communications and religion, through the framing of mediatization theory. In these discussions, media is conceptualized as a social institution, which influences religious establishments and discourse. Mediatization scholars have emphasized the transmission of meanings and outreach to individuals, and the religious-social shaping of technology. Less attention has been devoted to the mediatization of the religious community and identity. Accordingly, we asked how members of bounded religious communities negotiate and perform their identity via public social media. This study focuses on public performances of the ultra-Orthodox community in Israel, rhetorically and symbolically expressed in groups operating over WhatsApp, a mobile instant messaging and social media platform. While a systematic study of instant messaging has yet to be conducted on insular-religious communities, this study draws upon an extensive exploration of over 2000 posts and 20 interviews conducted between 2016–2019. The findings uncover how, through mediatization, members work towards reconstructing the holy community online, yet renegotiate enclave boundaries. The findings illuminate a democratizing impact of mediatization as growing masses of ultra-Orthodox participants are given a voice, restructure power relations and modify fundamentalist proclivities towards this-worldly activity, to influence society beyond the enclave’s online and offline boundaries.

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Section: Discussionmentioning

confidence: 78%

“…Under this prism, the negotiation of communal identity has been examined, as it manifests in mobile communications. Past studies that focused on the mediatization of religion highlighted changes in religious exegesis, ritual and practice to accommodate a media logic (Golan and Martini 2018;Valibeigi 2018; Radde-Antweiler 2006; Tsuria 2016). Alternately, this study found that social network In sum, scholars have often underscored the boundaries laid by Haredi leaders and their agents (Tavory 2016;Zicherman 2014), as well as its manifestations on communal websites (Golan and Campbell 2015).…”

Section: Discussionmentioning

confidence: 99%

Mediatizing the Holy Community—Ultra-Orthodoxy Negotiation and Presentation on Public Social-Media

Mishol-Shauli

Golan

2019

Religions

Self Cite

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“…These examples show that mobile media pervade people's lives, extending their everyday practices from managing calendars to sustaining remote friendships and accessing local/global news. For pilgrims (and young pilgrims in particular), their identities are increasingly enacted and negotiated online, and social media platforms are fostering environments where individuals of all faiths are expressing their social and religious identities by capitalizing on the power of global networks (de Sousa and da Rosa 2020; Caidi, Beazley and Marquez 2018;Golan and Martini 2018;Echchaibi 2013;El-Nawawy and Khamis 2009;Eickelman and Anderson 2003). Some online blogs and You-Tube videos recount personal hajj experiences and provide important information to pilgrims.…”

Section: (P8)mentioning

confidence: 99%

“…These types of activities socially construct and serve to demarcate status (Mackellar 2009;Kane and Zink 2004) within the social world of pilgrims. In other words, pilgrims' bodies become informational, and they establish their newly acquired social position in a given social context (Wacquant 2011;Lizardo and Strand 2010, 209;Goffman 2008;Howson and Inglis 2001;Bourdieu 1984).…”

Section: Information Activities As Community-maintenance Ritualsmentioning

confidence: 99%

Curating Post-hajj Experiences of North American Pilgrims: Information Practices as Community-Building Rituals

Caidi¹

2023

Narrating the Pilgrimage to Mecca

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“…Кроме того, социальные медиа сами по себе оказываются «третьим пространством», в котором создают себя новые религиозные общины и укрепляют свои границы традиционные религиозные организации 4 [Campbell, Golan, 2011;Campbell, 2012;Golan, Stadler, 2016;Hutchings, 2017;Golan, Martini, 2018]. Медиатизация различных религий имеет своим следствием как снижение значимости и монополии легитимаций традиционных религиозных авторитетов, так и вовлечение религиозных лидеров в медиа взаимодействия об эпистемических основаниях авторитета традиции.…”

Section: цифровая религия -методология социологического исследованияunclassified

Rituals in Discourses of Digital Orthodox Christianity: Methodology and Research Trends

Островская

2020

Concept: philosophy, religion, culture

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In the realities of the millennium the transcendent is banalized – at any moment the user of web 2.0 can find himself in the meditation space of the Buddhist ritual of building a sand mandala or order a moleben in one of the Orthodox churches of the world. The Internet and new media technologies provide an opportunity to host and store data that is potentially accessible to many people. Sacred texts of various religious traditions, rituals and practical instructions to them, liturgies, molebens, magic formulas and so on, are no longer the domain of a narrow circle of charismatic professionals. And that in itself raises the question of authenticity and authority to any user of such information and practices. Are genuine and credible online ritual practices, digitized sacred and teacher texts, symbolic images, icons, tanks, vlogs with detailed instructions on the rules of prayers by agreement or online collective pujas? And, if the adept of the religion is an offline authority to which this question may be forwarded, what should do a neophyte, an interested person or a researcher of religions? The focus of the article is the methodology of studying digital discourse of Orthodoxy concerning the epistemic authority and the legitimacy of online rituals. The author analyzes in detail the key concepts of digital studies interdisciplinary research field. The typology of online religious epistemic authorities by H. Kempbell, the concept of «strategic arbitration» by P.H. Chon and the concept of «religious digital third space» by S. Huve and N.Ash-Sheibiare examined in depth. The results of the author’s probing online study of the Orthodox online practices and digital discourse around them are of particular interest. As a final chord, the article offers specific promising directions of online research of digital Orthodox discourse of Orthodoxy. As such, the paper presents the narrative practices of theological bloggers and theo bloggers, the strategic arbitration of theological bloggers regarding the epistemic authority of the repertoire of variations of the practice of «prayer by agreement» on the digital platforms of the Orthodox social network «Elica» and the mobile application «Prayer by Agreement» and, finally, the hybrid digital proposal on rituals and practices of the network «Elica», «Notes».

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Digital pilgrimage: Exploring Catholic monastic webcasts

Cited by 13 publications

References 18 publications

Mediatizing the Holy Community—Ultra-Orthodoxy Negotiation and Presentation on Public Social-Media

Mediatizing the Holy Community—Ultra-Orthodoxy Negotiation and Presentation on Public Social-Media

Curating Post-hajj Experiences of North American Pilgrims: Information Practices as Community-Building Rituals

Rituals in Discourses of Digital Orthodox Christianity: Methodology and Research Trends

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