Understanding the Relationship between Religion Online and Offline in a Networked Society

Campbell, Heidi A.

doi:10.1093/jaarel/lfr074

Cited by 213 publications

(153 citation statements)

References 3 publications

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“…As a result, in recent years, scholars of religion have developed several theoretical notions of religion that reflect understandings that religious practice does not easily map onto perceived communities or congregations. Concepts such as "lived religion" [9] and "everyday religion" [10], as well as "networked religion" [11], all offer insightful ways to understand religion as rooted in practice with complex relationships to community and other social structures.…”

Section: Ethnographic Methods For Studying Religionmentioning

confidence: 99%

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Ethnography of Religious Instants: Multi-Sited Ethnography and the Idea of “Third Spaces”

Murchison

Coats

2015

Religions

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Attempts to understand contemporary religious practice, and its associated communities and identities, must take into consideration the way that these phenomena exist in both virtual and physical spaces, as well as the way that, in some instances, religion bridges or erases this dichotomy. The approach here focuses on those forms of religious practice that do not fit easily into one or the other type of space. Starting with existing discussions of ethnographic methodologies for studying religious practice and the growing literature on how to study "digital religion", we examine the methodological needs for studying "third spaces", the hybrid, in-between spaces of religious practice. The model presented here is one of simultaneous and collaborative ethnography that extends shared methods across the virtual and the actual dimensions as the most productive approach to this type of research. Using tailored research methods and techniques within this approach offers the opportunity to consider ways in which behaviors, interactions, and speech acts that happen within this event are continuous or discontinuous with each other. It also offers insight into the dynamics of "shared experience" and how perspectives are or are not shared within these multiple dimensions. OPEN ACCESSReligions 2015, 6 989

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Section: Ethnographic Methods For Studying Religionmentioning

confidence: 99%

“…Campbell echoed this relational approach, arguing that online practices cannot be disembedded from offline practices. Instead, these practices must be considered in tandem-networked, convergent, and multisited [11]. With these methodological goals in mind, we turn to Hoover and Echchaibi's [17] notion of third spaces.…”

Section: Third Spacesmentioning

confidence: 99%

Ethnography of Religious Instants: Multi-Sited Ethnography and the Idea of “Third Spaces”

Murchison

Coats

2015

Religions

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“…Heidi Campbell (2007;2012), in turn, suggests a more positive outcome. While noting some of the problems mentioned above, Campbell sees greater potential for the empowerment of marginalized or hidden communities.…”

Section: Introductionmentioning

confidence: 99%

“…Media continues to have an unquestionable impact on religion, religiosity, and religious communities around the world (Campbell 2010;2012;Bunt 2009;Dawson and Cowan 2004;Hoover et al 2004;Lövheim 2004;Knoblauch 2008). These studies have shown that the online and the offline worlds are strongly interconnected.…”

Section: Introductionmentioning

confidence: 99%

Religious authority online: catholic case study in Poland

Kołodziejska

Arat

2016

RASCEE

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Drawing on a popular Catholic online forum in Poland, this study examines the interaction between top-down (traditional institutional) and bottom-up (informal expert) forms of religious authority. In adapting Campbell's concept of online religious authority, this study shows how both forms of authority emerge in varying contexts and serve distinct yet mutually supplementary functions. Top-down authority occurs in relation to the general topic and background of discussions and appears mostly through references to religious doctrine. Informal experts, in turn, emerge through groups of the most active users and gain status through the recognition of fellow patrons due to their expertise, experience and interpretation skills. The aim of the latter is less to undermine or replace traditional religious authority, than to intervene in those areas where the institutional representation of the Church may fail or disappoint the expectations of fellow believers.

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“…Este empreendimento tem incluído estudos sobre a aparência das imagens religiosas, ideias ou atores religiosos identificáveis na história dos textos impressos (Brown 2004;Engelke 2007;Hofmeyr 2004;Stolow 2010Stolow , 2012, obras de arte (Elias 2012;Jain 2007;Morgan 1999), cinema (Dwyer 2006;Plate 2003), e outros domínios da cultura popular (Chidester 1996;Iwamura 2011;Kripal 2011;McDannell 1995;van de Port 2005). Não é de se estranhar que uma área de intenso interesse atual de pes-quisa seja dedicada ao surgimento e propagação das chamadas religiões digitais, na qual os estudiosos têm se ocupado traçando as diversas maneiras pelas quais as metas religiosas são moldadas pelos protocolos que regem a internet, os dispositivos móveis de comunicação, ferramentas de rede social, e outras plataformas de comunicação mediada por computador (Campbell 2012;Helland 2005;Wagner 2012). Grande parte dessa pesquisa tem se dedicado muito simplesmente a documentar o vasto mundo da produção cultural no qual atores religiosos, comunidades e instituições têm sido implicados: uma arena que há dez ou quinze anos atrás era praticamente invisível aos estudantes da religião.…”

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Religião e Mídia: notas sobre pesquisas e direções futuras para um estudo interdisciplinar

Stolow

2014

Relig. soc.

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Neste artigo, tentarei descrever "religião e mídia" como um campo de pesquisa em expansão, e também farei algumas propostas metodológicas sobre o que considero serem os caminhos mais promissores para futuras pesquisas nesta área. Dada esta ambição, deverei abordar este campo a partir de um nível de ampla generalização, baseando-me em muitos exemplos sem, no entanto, dar a nenhum deles a atenção detalhada que merecem. Ainda assim, espero conseguir captar as sensibilidades intelectuais que animam a pesquisa atual sobre religião e mídia, e que meu relato sirva de base para o diálogo entre os cientistas sociais engajados no estudo da religião, tanto no Brasil como internacionalmente.Os estudos sobre "religião e mídia" caracterizam-se sobretudo como um empreendimento interdisciplinar. Nos últimos 15 anos, as pesquisas em religião e mídia têm reunido estudiosos de diversas disciplinas -incluindo, mas não limitando-se a algumas delas, tais como a antropologia, a história da arte, as ciências da religião e a comunicação -visando comparar e discutir como o lugar ocupado pela "religião" vem passando por uma dramática reorganização em todo o mundo atualmente: uma reestruturação, que também demanda um novo pensamento sobre a própria categoria de religião 1 . Durante muito tempo, o estudo social da religião foi conduzido sob a égide conceitual da teoria da secularização. Motivados por avaliações concorrentes a respeito do impacto da industrialização, do colonialismo, do nascimento do nacionalismo,

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Understanding the Relationship between Religion Online and Offline in a Networked Society

Cited by 213 publications

References 3 publications

Ethnography of Religious Instants: Multi-Sited Ethnography and the Idea of “Third Spaces”

Ethnography of Religious Instants: Multi-Sited Ethnography and the Idea of “Third Spaces”

Religious authority online: catholic case study in Poland

Religião e Mídia: notas sobre pesquisas e direções futuras para um estudo interdisciplinar

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