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Philosophy, Theory and Critique Division of the International Communication Association ICA is sponsoring a preconference at the upcoming meet in Seattle Washington entitle “Media and Religion”: Betwixt and Between. The event is to be held 22 May 2014, 9:00 AM - 5 PM
at the Husky Union Building on the campus of University of Washington.

This preconference bring into conversation a variety of approaches common within the study of media, religion and culture, in order to showcase the diverse perspectives scholars of Communication have taken in the study of this interrelationship. “Media and religion” is a phrase used to describe a growing cross-disciplinary field of research. Communication scholars have noted interesting social and cultural implications of the intersection of media and religion on several levels. Given the complexity of the relationship between media and religion, we advocate moving beyond the simple questions of “How is religion represented in the media?” and “How to religions use media to promote their cause?” to consider broader and deeper theoretical investigations of this evolving interplay. We suggest media may evoke and create a sense of wonder, transcendence, and flow, which in many ways approach experiences often assigned to the religious realm. To put it with Victor Turner’s classical essay on Liminality, religious media events, as well as media as a religious event, call into question simplistic social ontologies by being “betwixt and between” purely religious and purely media contexts.

The goal of the preconference is to spotlight current scholarly methods within media and religion studies in order to highlight key theoretical concepts and problems – both for those working in the field, and for those who wish to gain first-hand insight into this area of Communication research. Through papers, panel presentations and shared conversation amongst participants this event aims is to draw scholarly attention to the relationship between media, religion and culture in its multiple intersections.

The preconference will consist of a morning session featuring two keynote panels of recognized scholars whose work intersects with the field of media and religion. The afternoon will involve two parallel panels of papers selected from abstract submissions, and a closing summary panel. Invited and confirmed speakers/respondents include:

Menachem Blondheim, Hebrew University
Heidi A Campbell, Texas A&M University
Nick Couldry, Goldsmiths University of London
Stig Hjarvard, University of Copenhagen
Stewart M. Hoover, University of Colorado-Boulder
Elihu Katz, Hebrew University/Annenberg-East
Mia Lovheim, University of Uppsala
Knut Lundby, University of Oslo
Paddy Scannell, University of Michigan
Günter Thomas, Faculty for Protestant Theology-Ruhr-University Bochum

The preconference is supported by generous contributions from the Jackson School of International Studies at the University of Washington, Routledge and the Network for New Media, Religion and Digital Culture Studies.

It is also supported by the Media and Religion Temporary Working Group of the European Communication Research and Education Association (ECREA) and The International Society for Media, Religion, and Culture.

Further details and registration information is found at http://www.icahdq.org/conf/2014/preconferences.asp

Daniel A. Stout’s 2012 book, geared toward the undergraduate student, offers a foundational look at the field of media and religion by demarcating key concepts, tracing the history of scholarship, reviewing theoretical and methodological approaches from related fields, and focusing on specific media forms. While the book may not be the best source for more experienced scholars or scholars who focused specifically on new media and religion, it is perfect for professors of religion and media to introduce undergraduates to the field.
First, the book begins with a broad sweep key concepts such as “Media as Religion” “Personalized Religion” and “Levels of Analysis.” A brief history covers everything from ancient rituals to the Internet age. Stout also expertly introduces new students to theoretical concepts such as mediatization, media ecology, and secularization. However, other media-related theories, such as the mediation of meaning, mediation of sacred forms, and the social shaping of technology are not discussed and professors may have to supplement these areas with other readings. Perhaps the most useful elements in beginning and subsequent chapters are the “Key Term” and “Questions to Ponder” sections. These elements provide a starting point for students and professors to develop insightful in-class discussions. Another unique feature, the last chapter of the book, includes a classroom activity in which students act out a play that engages them with the often sensitive topic of religion and media.
The next section of the book focuses more on specific mediums and genres, such as the Internet, news, entertainment media, and strategic communications. While all of the chapters provide historical and current information on each medium or genre, the Internet chapter provides the most interest for religion and new media scholars as it is the only one that deals specifically with technology. The chapter is very basic but does a good job of briefly outlining the issues of authority, community, and identity in terms of religion online. Because the book was written fairly recently, new media and religion scholars may find the lack of social and mobile media chapters disappointing.
In conclusion, "Media and Religion: Foundations of an Emerging Field" provides exactly what it offers, “… an ideal introduction for undergraduate students in need of a foundation” in religion and media. The book is a good text for religion and media professors to introduce and engage student with theoretical and practical concerns. However, if professors want to engage more with new media scholarship they may need to supplement the reading list.

How do you give a voice, even a body, to a virtual wink? This was the main focus of a lecture and workshop led by Professor Greg Grieve of UNC-Greensboro held last week at Texas A&M University and co-sponsored by the Network for New Media, Religion and Digital Culture.
These events provide an overview about the formation of a virtual ethnographic method in the research of Second Life, as portrayed in the forthcoming book: Digital Zen: Buddhism, Virtual Worlds and Online Meditation (2014).

The participants of the Virtual Ethnography workshop got a “hands on” experience building their own avatars and exploring the act of winking on Second Life. The Virtual Ethnography workshop guided by Dr. Gregory Grieve provided the participants with the opportunity to fully engage as researchers on Second Life platforms; reflect on the ethics of such research and come face to face with possible difficulties and hurdles of online ethnography.
Within the workshop we were asked to wink at a random avatar and to reflect upon that wink’s meanings and outcomes.

Drawing upon Geertz’s interest in the act of winking, we discussed the similarities and differences between virtual and actual ethnographies. It was agreed among all participants that the act of entering Second Life as a virtual field of research was similar to the act of entering an actual ethnographic field, as the researcher has to understand the limitation, language and norms of Second Life. We discussed the issue of authenticity in the online research, and raised questions regarding avatars as authentic identities. We asked if such identity can be studied in the field of digital religion, leaving the answer open to personal interpretation of each participant.
Additionally, we found different reactions to the act of winking. Those who were actually able to use the emoticon of a wink properly received a wide array of reactions from other avatars in Second Life: a booty call, a bite from virtual vampire, a ban from participating in a religious environment and a motherly advice on how to conduct on Second Life.

The main conclusion of the workshop is that conducting an online ethnography on second life requires a good amount of familiarization time with the platform before engaging in the research itself.

The following is a statement presented by Heidi Campbell, NMRDC director, at the Religious Newswriters Association 2013 conference on September 28th for a panel on Digital Faith and Ministries use of Social Media (see: http://www.rna.org/?page=ConfProgram2013). Below is her brief response to the opening question: "How is the Internet transforming faith?"

A key underlying observation which has informed my research into religion in digital culture over the past decade is this, studying religion online highlights larger societal shift in how religion is conceived on and lived out both offline and online. Through my work that has investigated a variety of phenomena --from religious blogging and the practices of religious digital creative to the rise of the Jewish kosher cellphone and Islamogaming-- I have seen a noticeable trend towards what Religious Studies scholars call “Lived Religion”. Lived Religion is a framing that sees religion as dynamic, experiential and rooted in the everyday life of its practioners. While traditional and organized religion is typically tied to a particular spiritual worldview where core belief dictate religious practice, lived religion notes that individuals and communities live out their faith in ways that may differ from official religious dogmas or traditions. This trend is echoed in many of the recent research studies of the Pew foundation which point to trends of “spiritual, but not religious or “faith without affiliation” and that religious belief is often assembled by adherents from a variety sources rather than a singular tradition.

I have found that digital culture often exemplifies lived religion, as language and images of the sacred becomes tools online to be played with, modified, and reassembled as people use social media to create personalized understandings or expression of the religious. This trend matches what media scholar Henry Jenkins describes as the move towards “participatory culture” within new media. He argues that the power of digital culture lies in its offering people new opportunities to engage in interaction, co-creation and collaborative authorship. For example YouTubers or Meme creators are able to draw images, texts and ideas from multiple sources to create new texts that remix original meanings, and so are freed from authorial intention and agenda. New media enables users to produce and consume media and information simultaneously. The Internet becomes a space where people can express their individual passions as well as find their tribe of those who share their collective identity.

So new media encourages interactive play with religious ideas, the broadcasting one’s convictions, and creating new spaces to carve out and express alternative religious identities online. This changes and challenges established relationships and structures, within many religious communities. Digital media has given rise to new breeds of armchair theologians, spiritual innovators and religious thought leaders through their experimentation with online communication. We see this in how many people now create visual devotionals in Instagram, Tweeting their faith claims, make public their spiritual mashups on Pintrest and use Facebook to perform and brand their religious identities.

In 2012 article I published in the Journal of the American Academy of Religion*, I summarize these tendencies by describing what I argue is a move towards “networked religion”. This is where people experience and live out religion online in ways that are shaped and informed by the structures and affordance of network culture. Networked religion is defined by 5 core traits. Networked community which suggests communities function as loose social networks with varying levels of religious affiliation and commitment. Storied identity which sees the religious self as malleable rather than fixed, so individual online seek to create a unified self through constructing and connecting themselves to distinctive narrative. Shifting authority that notes there is a shift occurring between traditional religious leaders and power structures due to the rise of new gatekeepers and religious authority roles online. Convergent practice that highlights how digital space encourages the blending of religious practices and information from multiple sources in ways that build a self-directed form of spiritual engagement. And Multi-site reality which highlights how the online world is consciously and unconsciously imprinted by users’ offline values, so there is a flow and connection between online and offline ways of being.

These traits exemplify key trends within religious practice and culture online. Yet I argue these are trends are also seen in religious practice offline as well. This means careful study of religion online reveal dominant popular conceptions and framings of religion. So in summary, our digital networked reality encourages us to live in flexible religious affiliations, moderated by individual preferences and to seek out experiential connections, over connecting to bounded communities established and maintained through traditional hierarchies. This has encouraged many of the religious innovations we see online, which this panel seeks to discuss in more detail today.

*Campbell, H. (2012). Understanding the relationship between religious practice online and offline in a networked society. Journal of the American Academy of Religion. 80(1), 64-93. URL: http://jaar.oxfordjournals.org/content/80/1/64.abstract