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A Review of America's Religious Institutions' Utilization of Information Communication Technologies in Shaping Social Policy and Governance
International Journal of Information Communication Technologies and Human Development
Abstract
Information Communication and Technologies (ICTs) are vital tools that religious organizations pervasively utilize in the United States of America (USA) to shape social issues, influence social policy and participate in governance. This paper articulates the different methods of deploying ICTs by religious organizations toward social justice and human development in the USA from historical to contemporary times. Furthermore, the article highlights the nexus of intervention strategies and ICTs to address social problems such as poverty, unemployment, child abuse, human trafficking, and environmental issues. Contemporary ICTs applications such as twitter, Facebook, blogs, online communities and classical media outlets such as television, satellite communications and radios used by religious organization in influencing governance will be examined. Implications for teaching, practice and future research are delineated.
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P>Islamic, Hindu, Buddhist, Baha'i, Jewish, and Christian organizations are all experimenting with distance education for various reasons and to different extents, due to religious, economic, and political factors. Religious institutions worldwide are not only turning to the World Wide Web (WWW) to place information concerning religious beliefs and provide virtual services for their constituents but are also getting more involved in formally educating their members at a distance. This paper will document some of these educational efforts and the reasons behind the expanding use of distance education by several of the major religious institutions for training, edifying, and educating their religious adherents.
Keywords: distance education; distance learning; religion; religious education and training; religious institutions; theology</P
Recent years have seen increased interest in the online presence of extreme
right groups. Although originally composed of dedicated websites, the online
extreme right milieu now spans multiple networks, including popular social
media platforms such as Twitter, Facebook and YouTube. Ideally therefore, any
contemporary analysis of online extreme right activity requires the
consideration of multiple data sources, rather than being restricted to a
single platform. We investigate the potential for Twitter to act as a gateway
to communities within the wider online network of the extreme right, given its
facility for the dissemination of content. A strategy for representing
heterogeneous network data with a single homogeneous network for the purpose of
community detection is presented, where these inherently dynamic communities
are tracked over time. We use this strategy to discover and analyze persistent
English and German language extreme right communities.
Social networks existed long before MySpace and Facebook hit the headlines. Sociologists and researchers have used the term "social networks" for over a century to describe complex sets of relationships between members of social systems at all levels. At its core, a social network -- whether face-to-face or web-based -- is a map of relevant ties among participants in the network. Within this social network map, individuals in a particular network may exhibit varying degrees of interconnectedness, ranging from tightly connected cliques to individuals with few connections. Nonetheless, all the individuals act as gateways to other networks. Online social networks have become technologically driven extensions of the relationships, interactions, and alliances that people establish as part of their everyday lives. Unfortunately, the Department of Defense (DoD) and its interagency partners underutilize online social networking to advance the U.S. National Strategy for Public Diplomacy and Strategic Communication. Government departments and agencies should increase their influence through social networks such as Facebook, Twitter, and blogging to support U.S. national strategy as it relates to strategic communications and the countering of messages sent by violent extremist organizations.
Although the availability of Web sites created by congregations has been the subject of some coverage in the popular media, little work has been done in academia about the structure, scope, and intended uses of Web sites by churches. Evangelical Christian churches are interesting because they have an ideological interest as well as organizational interests. This study presents a descriptive first step. We content analyzed church Web sites looking at both included content and presentation modes to see if the sites focus on evangelistic goals, organizational goals, or a combination of the two. Implications of this work for churches are presented and implications for site design for other types of organizations are considered.
Many extreme right groups have had an online presence for some time through the use of dedicated websites. This has been accompanied by increased activity in social media platforms in recent years, enabling the dissemination of extreme right content to a wider audience. In this paper, we present an analysis of the activity of a selection of such groups on Twitter, using network representations based on reciprocal follower and interaction relationships, while also analyzing topics found in their corresponding tweets. International relationships between certain extreme right groups across geographic boundaries are initially identified. Furthermore, we also discover stable communities of accounts within local interaction networks, in addition to associated topics, where the underlying extreme right ideology of these communities is often identifiable.
This article seeks to address how religion fits into the larger domain of Internet studies and why studies of religion within computer-mediated communication (CMC) need to be given more attention. An argument is made for the need to take religion online more seriously, not just because it is an interesting phenomenon or a popular use of the Internet, but also because religion continues to be an important part of contemporary life for many people. A summary of the growth and development of religion online is presented along with an overview of how religion has been approached and studied on the Internet. This review shows what CMC studies of religion might offer in approaching research questions related to authority, identity construction, and community online. It calls for recognition of the contribution, and possibilities that underrepresented areas within interdisciplinary research, like religion, might offer Internet studies as a whole.
Blogs represent an especially interesting site of online religious communication. Analysis of the content of 200 blogs with mentions of topics related to Christianity, as well as interviews of a subset of these bloggers, suggests that blogs provide an integrative experience for the faithful, not a “third place,” but a melding of the personal and the communal, the sacred and the profane. Religious bloggers operate outside the realm of the conventional nuclear church as they connect and link to mainstream news sites, other nonreligious blogs, and online collaborative knowledge networks such as Wikipedia. By chronicling how they experience faith in their everyday lives, these bloggers aim to communicate not only to their communities and to a wider public but also to themselves. This view of blogging as a contemplative religious experience differs from the popular characterization of blogging as a trivial activity.
This study explores HIV/AIDS communication strategies among church leaders at predominately African American churches in a metropolitan city and surrounding areas in North Carolina. The church leaders contacted for the study are members of an interfaith-based HIV/AIDS program. The researchers used semi-standardized interviews to explore how church leaders address HIV/AIDS in the church. The findings indicate that the seven church leaders who participated in the study use a variety of communication channels to disseminate HIV/AIDS information for congregants and their surrounding communities, which include both interpersonal and mass media.
Based on a survey of participants in Egypt's Tahrir Square protests, we demonstrate that social media in general, and Facebook in particular, provided new sources of information the regime could not easily control and were crucial in shaping how citizens made individual decisions about participating in protests, the logistics of protest, and the likelihood of success. We demonstrate that people learned about the protests primarily through interpersonal communication using Facebook, phone contact, or face-to-face conversation. Controlling for other factors, social media use greatly increased the odds that a respondent attended protests on the first day. Half of those surveyed produced and disseminated visuals from the demonstrations, mainly through Facebook.
With the solidifying of the Internet as an influential form of mediated communication has come a surge of activity among media scholars looking into what leads individuals to use this emerging technology. This study focuses on religiosity as a potential predictor of Internet activity, and uses a combination of secularization theory and uses and gratifications theory as a foundation from which to posit a negative relation between these 2 variables. Religiosity is found to retain a significant negative relation with Internet use at the zero order, and remains a robust negative predictor of the criterion variable even after accounting for a host of demographic, contextual, and situational variables. Ramifications for these findings are discussed and an outline for future research building on our analyses is provided.
In his 2000 best seller Bowling Alone: The Collapse and Revival of American Civic Community, Robert Putnam analyzed the links between social capital and civic engagement. Lamenting the decline of “civic America,” he called for a Tocquevillean renewal of voluntary association in the United States. In American Grace, Putnam and coauthor David Campbell—who also helped with the preparation of Bowling Alone—return to the analysis of American civil society, focusing their attention on America's changing religious landscape and its implications for democracy. Their basic argument is that while the United States is religiously diverse and pluralistic to a profound degree, and while in recent years it has witnessed growing religious polarization, it has also succeeded in muting religious tensions and hostilities. As they conclude: “How has America solved the puzzle of religious pluralism—the coexistence of religious diversity and devotion? And how has it done so in the wake of growing religious polarization? By creating a web of interlocking personal relationships among people of many different faiths. This is America's grace” (p. 550).Given the importance of religion in American life and the influence of Putnam's broad agenda on much current social science research on social capital and civic engagement, we have decided to organize a symposium around the book, centered on three questions: 1) How is American Grace related to Putnam's earlier work, particularly Bowling Alone, and what are the implications of the continuities and/or discontinuities between these works? 2) What kind of a work of political science is American Grace, and how does it compare to other important recent work dealing with religion and politics in the United States? 3) What are the strengths and weaknesses of Putnam and Campbell's account of “how religion divides and unites us,” and what is the best way of thinking about the contemporary significance of religion and politics in the United States and about the ways that the religious landscape challenges U.S. politics and U.S. political science?
This study analyzes the messages in hate group websites using a grounded theory approach. Through this process of interpretive inquiry we propose four prominent themes—educate, participate, invoke, and indict—that characterize the messages examined in 21 hate groups. These message themes speak to the: (a) education of members and external publics; (b) participation within the group and in the public realm; (c) invocation of divine calling and privilege; and (d) indictment of external groups including the government, media, and entertainment industries, and other extremist sects. In advancing a substantive grounded theory of online hate group communication, we also explore the potential of these themes to ostensibly reinforce the hate group's identity, reduce external threats, and recruit new members.
Using a grant from the National Institute on Drug Abuse, The Missouri Institute of Mental Health produced a series of media tools designed to teach fourth-, fifth-, and sixth-grade children from African–American churches about the science of drug addiction. Beginning with a core curriculum, we created two separate interventions. In the SpaceScouts version of the program, the content is embedded within a narrative storyline delivered via an interactive DVD. In the LockerTalk version of the program, content is delivered in a more didactic form via an interactive CD-ROM. Youths from a dozen churches were randomly assigned to one of these two conditions or to a wait-list control. We conducted pretest, posttest, and four- and eight-month follow-up evaluations. We ran an additional sample of youths through our programs during a summer camp. Analyses of our programs revealed that students who received our interventions demonstrated some modest gains in knowledge. Specifically, students who viewed SpaceScouts demonstrated improvements from baseline on one of the three sub-modules at post-test. Students who viewed LockerTalk, however, showed greater overall mastery of the content as compared to the students who viewed SpaceScouts or were in the wait-list control condition.
The Internet has affected every aspect of society, and religion is no exception. Nearly 28 million Americans use the Internet to supplement their spiritual life by visiting Web sites to communicate with their churches and other congregation members. Online communication with religious organizations can be enhanced by the incorporation of five dialogic loop principles that foster relationship growth. Through a content analysis of randomly sampled Church Web sites from a national database, this study found that Christian churches were laggards in terms of creating an interactive environment for church‐goers.
Copyright © 2010 John Wiley & Sons, Ltd.
This paper reviews the literature on the religion–technology nexus, drawing up a research agenda and offering preliminary empirical insights. First, I stress the need to explore the new politics of space as a consequence of technological development, emphasizing questions about the role of religion in effecting a form of religious (neo)imperialism, and uneven access to techno-religious spaces. Second, I highlight the need to examine the politics of identity and community, since cyberspace is not an isotropic surface. Third, I underscore the need to engage with questions about the poetics of religious community as social relations become mediated by technology. Finally, I focus on questions about the poetics of place, particularly the technological mediation of rituals.
The goals of this research were to answer three questions. How predominant is religious searching online? How do people interact with Web search engines when searching for religious information? How effective are these interactions in locating relevant information? Specifically, referring to a US demographic, we analyzed five data sets from Web search engine, collected between 1997 and 2005, of over a million queries each in order to investigate religious searching on the Web. Results point to four key findings. First, there is no evidence of a decrease in religious Web-searching behaviors. Religious interest is a persistent topic of Web searching. Second, those seeking religious information on the Web are becoming slightly more interactive in their searching. Third, there is no evidence for a move away from mainstream religions toward non-mainstream religions since the majority of the search terms are associated with established religions. Fourth, our work does not support the hypothesis that traditional religious affiliation is associated with lower adoption of or sophistication with technology. These factors point to the Web as a potentially usefully communication medium for a variety of religious organizations.
The overall objective of this article is to describe the development and implementation of an Alzheimer's disease (AD) module for the Michigan Interactive Health Kiosk Project. This project provides access to health information via 100 kiosks located in public places throughout the state (e.g., churches, senior centers, schools, shopping malls, grocery stores, hospitals) using interactive multimedia software. Because the kiosk screen was designed to resemble a television set, program modules are referred to as "channels." The AD channel is designed to increase knowledge and awareness of the disease among the general public. After an overview of the overall project, the steps involved in developing the AD channel and strategies designed to monitor its use are described, including touch-screen usage data and an on-line user survey. Finally, marketing and promotion of the channel and the implications of this initiative for disseminating information about AD are discussed.
Churches using internet for social networking.
- R.Mehlhaff