Religion and the Internet

According to Wagner (2011), the technological era of today is defined by modern communications media, foregrounding the internet in particular. The foundation of the internet has allowed religious faith to be brought online, where adherents from many different religions can conduct spiritual rituals and discuss various beliefs (Campbell, 2010). This ‘wired’ form of worship, or faith, can vary from discussion boards, to Facebook applications (Christian Bible, Jewish Torah and Islam Koran), to online rituals such as Puja for Hindu followers. Contemporary society is seemingly now a network based community (Wagner, 2011). Finding a community online can give people a sense of belonging and value in the chaotic digital world (Wagner, 2011).

As Campbell (2010) explains, there are three main factors that shape how a religion utilises and responds to the internet and media in general. These principles consider religious authority, community and texts (Campbell, 2010). To begin, the varying sense of boundaries and authority within religious communities means that religions are unlikely to have the same response to media, especially the internet (Campbell, 2010). Religions seemingly act in line with their community’s negotiations with previous media (Campbell, 2010). For example, the digitization of handwritten texts relating to Orthodox Judaism, namely the Torah, through the internet thus raised issues due to the holiness of the text. However, for Christians, religious leaders have always used printing press as a God inspired medium, therefore the use of radio, television and the internet is advocated (Campbell, 2010). Therefore, a religious group’s relationship with media in history comprehends any decision regarding the use of new media forms.

For example, it can be privileged that different religions have different views and uses for the internet. Firstly, Judaism utilises the internet as a new virtual home for the global Jewish community (Campbell, 2010). The World Wide Web becomes a potential holy ground, changing the ways people of the Judaism think about God and faith (Campbell, 2010). For example, Jews can find kosher recipes, Torah study sources, Jewish dating services etc online. However, many ultra-orthodox rabbis attempted to band the internet, seeing it as a danger to the people; incorporating pornography and references to drugs and violence; but this was ignored by non-orthodox Judaism followers (Campbell, 2010).

Secondly, Islam uses the internet in an attempt to allow Muslims to transcend time and space, to reach outside the Muslim world to shape dialogues in the West (Campbell, 2010). Islam is praised for creating an electronic networked community that really engages with our modern times (Campbell, 2010). The Islamic clergy foreground the internet for positive purposes, to communicate about Islam and offer more accurate views to people about Islamic beliefs and practices. For instance, Muslims can find learned commentaries on Islam, Hadith interpretations, copies of the Koran etc.

Finally, Christianity appears to be the most dominant religion online. Christians see the internet as a new tool for spreading the gospel and beliefs (Campbell, 2010). According to Campbell, it is a “new forum for proclaiming the gospel” (Campbell, 2010, p.37). This religion orientates towards evangelizing and getting out the message through modern day technology (Campbell, 2010). Christians simply developed their use of books to a use of cyberspace (Campbell, 2010). Christians can find religious education, news and missions online, as well as a YouTube channel specifically for the Vatican.

Therefore, different religions use the internet for different purposes. However, it has become quite evident in modern society that the internet itself can be foregrounded as some kind of pop religion. Technology has taken the place of deity and people serve it instead of God (Campbell, 2010). For instance, the use of online social media is often a ritualistic activity for the youth of the world. Social media such as Facebook, blogs, tweets, text messages, discussion boards and even Wikipedia sights are important and primary devices of communication for people today. Alongside the technical developments of such items as the mobile phone, laptops and various tablets, people now have the ability to be ‘wired’ all day long. It is quite daunting to think how many people, on average, would log on to Facebook when they wake up in the morning. It is interesting to think that while Muslims would get up each morning to complete one of their five prayers for the day, millions worldwide are awaking to their social media accounts. Although not having any specific “God” related influence, could this ritual be somewhat religious in our network based community? Could the addiction and use of Facebook somehow be a pop religious movement?

References:

Campbell, H. 2010. When Religion Meets New Media. London & New York: Routledge. Ebook. Ch. 1: Religious Communities and the Internet.

Wagner, R. 2011. God Mobs: Virtual Religious Community. In Godwired: Religion, Ritual, and Virtual Reality. Abingdon, Oxon: Routledge. Ebook.

Image Source:

My own drawing.

Religious Branding and Consumerism

According to Einstein (2011), religious marketing has risen over the past twenty-five years or so, due to societal changes. For example, the current generation now have the freedom to decide their individual faith or spiritual beliefs. Nowadays, youth look for a religious institution that meets their requirements and needs rather than simply taking up the religion of their families or community. Other societal developments incorporate the tool of advertising within mass media, through the enhancement of the television and other such media outlets.

Branding, recognised as particular characteristics that identify a product (the product being a religion), has been occupied by churches as a marketing tool. It changes religions into named commodities that consumers readily remember, to increase awareness. This is done by foregrounding various symbols (such as the cross for Christianity), languages and mythologies; unique to each religion (Einstein, 2011). It gives a religion an identity that is beyond its attributes or services (Einstein, 2011). Religions may employ branding to improve their reputation or reposition their traditional values (Einstein, 2011). As Einstein proclaims, religious branding as a marketing tool for faith institutions can be utilised “for a variety of objectives depending on the needs of the institution” (Einstein, 2011, p.337).

Take, for instance, the Church of Scientology, whom has significantly increased their use of marketing and branding. Following some negative public mediated attacks, Scientology advertised a campaign to improve a negative public perception in order to get people back on its side. This public attack involved an internet protest group pursuing a video of the celebrity, Tom Cruise, bad-mouthing the religion. Also, they privileged the death of Scientologist, Lisa McPherson, due to severe isolation, of which the religion claims to hold no responsibility towards.

The advertisement campaign is titled “Scientology: Know Yourself – Know Life” (2009) and incorporated TV and internet advertisements in the format of a video (as seen above). Although the video is compelling to watch and gains the attention of the young target audience, of any race, the advertisement does not explain Scientology. It brands scientology as a solution to one’s life. It sends a message that “your life is not okay” and that Scientology can change this (Einstein, 2011). However, it does not say how it plans to do this. Instead, it utilises beautiful photography and new age music to lead to a website, being scientology.org. It brands scientology as a hip and mainstream religion, thus developing new symbols to target young people. This marketing tool was seen to be affective as the number of visitors to the website doubled following the campaign (Einstein, 2011). However, the videos are somewhat untruthful. They do not explain Scientology. They rather gain the attention of the audience by utilising effective techniques.

It is interesting to think of a religion needing a marketing tool to draw adherents into their Church etc. It makes one reconsider the purpose of religion. If religions are simply in competition with each other for adherents, and depending on media to gain new members, then where is the real faith? Shouldn't followers be able to choose what they want to believe without the influence of advertising and mediated tools? It is not a matter of ‘who is the best religion.’ For example, the Church of Scientology has recently increased its use in marketing following some negative hits from the media involving certain celebrities. However, it should not matter what the media believes a religion to be. It is up to the individual person. People have the right to believe what they want too, without being pushed and influenced by news and advertisements telling them what they are doing right and wrong. For example, Scientology's campaign foregrounding that people's lives are not okay without this particular religion seems somewhat immoral, using 'Hollywood' ideas and techniques to influence people's decisions, rather than giving them the right to their own life choices. 

References:

Church of Scientology. (2009, Jun 16). Scientology Ad: “Life” [Video file]. Retrieved from http://www.youtube.com/watch?v=h1RaKWS6jb4

Einstein, M. 2011. The Evolution of Religious Branding. Social Compass 58(3): 331-338. (RL)

Ward, P. 2011. Gods Behaving Badly: Media Religion and Celbrity Culture. London: SCM Press. Ch 3. 57 on. (RL)

The Script

After attending The Script’s concert on Tuesday 9^th April at the Brisbane Entertainment Centre, I was forced to reconsider the definition of spirituality in relation to pop religious movements. Originally being sceptical about how the worship of a band or singer can be classed as religious and transcendent, after witnessing this extraordinary concert my view has changed and developed. As Ward (2011) explains, the pop religious movement regarding The Script "seem to be meaningful to people in ways that suggest a "kind of" religious parallel," making it evident that "parallels exist between celebrity worship and the idea of religion as a cultural system" (p.58 & 64).

This Irish band’s concert was incredible, inspirational and ‘out of this world’; with a feelingly, deeply spiritual effect. It became evident that one can indeed transcend the mere reality of the concert and encounter something bigger, or larger than life. We were no longer in the everyday, mundane world. We had transcended, being hypnotized by the sheer beauty of the lyrics and overall performance. The crowd became one, bounded by the love for The Script, merging with one another in the ‘mosh pit,’ seemingly fitting together like a puzzle. The girl beside me closed her eyes and tilted her head back. The effect the music had on her foregrounded to me just how powerful and spirit-like the worship of a band can be. It forced me to question; can this music really be a form of religion?

According to Emile Durheim, “effervescence” is “a state in which [m]an is carried outside of himself, pulled away from his ordinary occupations and preoccupations;” an “emotional response to a ritual gathering” causing  “the individual to identify with the larger group through an encounter with something that is larger than himself or herself” (Ward, 2011, p.63). Therefore, the concert could somewhat be likened to a spiritual, ritual gathering. Adherents in the crowd are transcended from reality, experiencing something beyond the normal. Through the action of audiences and fans, a religion starts to emerge (Ward, 2011).

As I turned around from where I stood at the front of the crowd, I was blown away from the hundreds of people bowing down to this band. They screamed when Danny simply raised his hand, ritually sang along to every lyric and lined up just to purchase merchandise. The performance really transcended reality when everyone was asked to lit up their phones and wave them around in the darkness (as in the image above), as well as when the thousands of pieces of confetti was dropped upon the crowd in the finale. Again, I questioned; is this religion? Does it transcend reality?

I was also taken aback by the religious symbology within the entire performance. Not only were the lyrics deeply spiritual, but the branding symbol of the Christian cross was subtly depicted. I was utterly drawn to two metal crosses that had been attached to the guitar of the lead singer, Danny; again privileging transcendent emotions. Other cross symbology was privileged on Danny’s necklace and even on the shirt of the support act, Sinead Burgess. This subtle Christian symbology provided a spiritual sense or atmosphere in itself. This branding of Christianity, along with lyrics relevant to the Christian religion, thus added to the sacredness of the concert, differentiating it from the profane.

Lyrics relating to Christian religious ideologies:

“You could talk to God, go banging on his door. You could walk straight through hell with a smile.” (Hall of Fame)

“And there are days when I’m losing my faith. I hope you’re up there with God saying that’s my kid.” (If You Could See Me Now)

“Would you call me a saint or a sinner?” (If You Could See Me Now)

 “Now I’m looking up the bible tryna find a loophole. Yeah I’m living for revival, dying for a new soul.” (Rusty Halo)

“Having heavy conversations about the furthest constellations of our souls. We’re just trying to find some meaning in the things that we believe in.” (Science and Faith)

 “You won’t find faith or hope down a telescope. You won’t find heart and soul in the stars.” (Science and Faith)

The crowd pushed and dove towards Danny as he walked through the crowd, hoping to simply touch him. This reminded me of a story of Jesus, where he heals a sick woman in the crowd. Both crowds pushed to simply get a glimpse of the men, reaching out for them, believing they were more than an ordinary being, as if touching them will alter their future lives. Although Danny cannot exactly be likened to Christ, the simple belief and popularity of both men, whether in Christianity or a pop religious movement, is remarkable.

“As Jesus was on his way, the crowds almost crushed him. 43 And a woman was there who had been subject to bleeding for twelve years, but no one could heal her. 44 She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped.” (Luke 8: 42-48)

Originally being sceptical about how the worship of a band or singer can be classed as religious, after witnessing this spiritual concert my view has changed and developed. I now believe that pop religious movements, such as The Script, do in fact transcend the everyday profane world, having experienced it myself. In this case, music is a pop religion.

References:

Ward, P. 2011. Gods Behaving Badly: Media Religion and Celebrity Culture. London: SCM Press. Ch 3. 57 on. (RL)

Image Source:

My own image from the concert.