Challenges to Islamic Religious Authority Online

 Authority over religious content online has become a crucial issue resulting in much study by scholars. Online communication, specifically chat rooms with Q&A, challenge traditional religious authorities by presenting personal interpretations as accurate statements of a community's faith.  In our class reading this week from Digital Culture, Cheong provides an analysis of recent studies examining implications of the Internet on religious authority. She uncovers three main assumptions, in which the final assumption states a paradox between the first two: the internet can both challenge and affirm online authority.

Cheong's first assumption about religious authority and the Internet is that religious authority is eroded by online religious activity. Cheong states digital media is framed as an erosion of power for traditional institutions and leaders. (pg. 5)

Take for example www.islam.com. It is noted in the "about" statement on the website that posted Q&A's can be revised and improved by those who visit the site. In this instance, interpretive textual knowledge guides the virtual community. This opens up a new space for persuasion and threat to traditional authority.

 Islam is a text-based religious culture, meaning authority is based on the correct and unchanging words of Allah revealed through Mohammed. Before print and the internet, memorizing was required for the survival of their religious community. (Turner, pg. 118)

Now, revelation can be routinely approached through reading the Qur'an and memorizing it whether in print or online. Online Q&A forums reveal how traditional authority can be undermined by providing visitors he ability to change or "improve" the answers given on islam.com. This is dangerous and can negatively effects the credibility of leadership. False teachings online could also weaken the status of the religion.

As the Internet becomes a more popular resource for religious knowledge, it is evident that not all online knowledge is accurate, authoritative, consistent, or affirmative, thus has the potential to undermine the traditional religious authority of a community.

Sources:

Cheong, P. H  (forthcoming) Digial Religion: Understanding Religious Practices in New Media World. London, England: Routledge. 

Turner, B. S. (2007). Religious authority and the new media. Theory, Culture, & Society, 24(2), 117-118.

Citation for post on Online Religious Identity

Campbell, H. A. (forthcoming) Digial Religion: Understanding Religious Practices in New Media World. London, England: Routledge.

Chapter on Identity written by Mia Lovheim. 

Online Religious Identity

Does digital media strengthen or weaken an individuals ability to construct or perform his or her religious identity?

This weeks reading, written by Mia Lovheim, focuses on how social interaction and self-presentation in Internet based communication can shape one's identity or the formation of identity. 

To begin, Lovheim generally defines identity as "the process where an individual develops the capacity to grasp the meaning of situations in everyday life and their own position in relation to them" (p. 2).  In this process, self identity is formed, referring to individual experiences that separate a person, making him or her unique. Social interactions, and even communication online, create avenues for those individuals to announce what position they assume on any given subject.

For example, the online chat forum www.Islam.com, poses many different questions from users and gives others the opportunity to answer according to personal opinion. One question reads, "Should I convert to Islam?" The answers are all unique, which means each person responding states a position they hold as true. Each position, though somehow leading back to foundational Islamic beliefs, is posed differently because of individual experiences in everyday life. 

Through this example and research from other scholars, I conclude that digital media, specifically online chat rooms or forums, strengthen an individuals ability to construct his or her religious identity. The internet is such an integral part of everyday life, and becomes imbedded into our "self-identity." However, some scholars argued that online identity is not authentic, or not as authentic as real life because some people involved are not representing themselves and their beliefs in an honest way. 

In the case of online chat rooms, communication is a form of self expression and a place to voice individual beliefs.  It is also a place to connect with believers across different contexts with different tensions.  As a result, the one who visits and participates in these discussions, is adding to their own knowledge and developing their own position in relation to what others say. This is what Lovheim describes as identity. Thus, digital media can strengthen online religious identity and the construction of the self. 

Online Rituals

For this blog post, I will be focusing on the Islamic rituals of prayer, reading the Quran, and the Hajj.

Are there any benefits to online rituals?
 For the Muslim community, there are many benefits to online rituals. The Quran is easily the most accessible text online for Muslims. It can be found in the form of audio files, images, and searchable formats.  The internet can be a helpful tool when looking for a certain passages in the Quran because of searchable features available only online. Check out the searchable Quran here: ( www.quranexplorer.com)  It is easier to find a specific text in an online Quran than flipping through the written book. However, the Internet should be perceived as adjunct to "conventional wisdom" (Bunt, 2000, p. 130) It is advised to use the internet in addition to daily reading and recitation, not in place of it.

Prayer is also an important ritual in Islamic faith, meant to be practiced at least 5 times a day. The internet and iPhone apps provide helpful tools for keeping track of when to pray. For example, and app called "Islamic compass: Prayer time and Athan Alarm" sounds an alarm when it is time for prayer and includes a compass pointing toward Mecca, no matter your location. ( Find the app here: http://itunes.apple.com/us/app/islamic-compass-prayer-times/id321378482?mt=8) This is a benefit for all those engaging in Islam rituals because it is a convenient reminder, accessible wherever you go. Guidance on how to pray and what to pray for is also available online. It is important to note that what is being prayed did not change with the Internet, but merely the Internet provides convenient tools for keeping up with time and place and guidance on how to pray.

What are the limits of online rituals?
There are some limitations to online Islamic rituals, including the absence of the physical travel to Mecca.  There is more involved in the required pilgrimage to Mecca than just the physical level of travel; it is part of a spiritual journey as well.  Internet sights were created to represent these events where people can see the physical journey and hear the sounds, but their connection to the material site is only through a computer screen. (Here is an example http://iheartmakkah.com/makkahlive.aspx) Hulland notes that for some, this does become an online ritual activity and for others there is not a strong enough connection. The "virtual" is still an authentic representation of the physical space, but the bodily connection is lacking. Thus, the full physical and spiritual journey is not achieved via the Internet.

Definitions
Ritual (Hulland): "purposeful engagement with the sacred"; It can be elaborate, or formal, or personally constructed. The basic building blocks of a ritual are performance, media, script, and representation of beliefs. What the ritual "does" however is contingent upon culture and the setting.

Hajj: the fifth pillar of Islam; pilgrimage to Mecca, required of Muslims once in their lifetime in order to remind them of their reliance on and submission to God. (Sonn, 2010, p. 30)

Promoting Mass Media- Amr Khaled

New York Times Magazine has called Amr Khaled "the worlds most famous and influential Muslim televangelist." (Sharpiro, 2006)  He is an Arab-Israeli religious preacher with no formal training, famous for his informal style and passionate messages about Islam. He presents a contemporary message aimed at young Muslims.

From his early days of preaching, Khaled embraced media as a way to spread his message. He started with television and recorded interviews. Although controversial to many Mulsims, his popularity grew among the youth and young adults. Khaled expanded his platform to the Internet,  where his video sermons and interviews are available for download, as well as many other resources such as books and CD's. The website is also available in several different languages, not just Arabic.

The Amr Khaled phenomenon shows that religious leaders can have an influential role in a communities use of new media. Khaled highlights how media involvement is in line with Islam's call to transform culture through promoting their beliefs.

Visit Arm Khaled website and take a look at all the resources available:

http://www.amrkhaled.net/suggested/index.php

Welcome to my blog for Religious Communication @ Texas A&M!

Over the next couple weeks, I will be exploring new media's impact on Muslim communities and faith. Some posts will include reflections from class discussions over rituals, identity, community, authority, and authenticity. In addition, I will post my own research on how new media effects their lived religion. I am interested in exploring how Muslims are using new media to combat negative stereotypes and myths, and how they interact with other Muslims across the globe.

See you soon!