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. 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. 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 approach here focuses on those forms of religious practice that do not fit easily into one or the other type of space. This case study therefore gives additional perspective for understanding the role of digital media within and in relation to institutionalized Christianity.Īttempts 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. Through this group, we see how ideology, faith, and practices regulate a restricted, negotiated, and conscious use of the internet, which challenges any preconceptions regarding use and effect of the internet on religion. Based on interviews with representatives and by mapping the congregations’ online presence, this article provides an interpretation of the use of the internet within Laestadianism. The focus here is on how congregations and representatives use digital media, and not on individual and private use, and this article will focus primarily on Sweden and Finland. In a time when churches on a large scale are concerned with how to communicate with people through digital media, the Laestadian movement choses another path, based upon other assumptions and choices. This article studies how the Laestadian movement (a Christian confessional revivalist movement that is sceptical of technology) uses digital media in general, and the internet in particular, in its work. The virtual world gives almost endless possibilities to create any form of place for Christian community and celebration, and people are limited only by their imaginations, but still tradition play an important aspect of the constructions.Ĭoncepts such as ‘remediation’, ‘hybridity’, and ‘affordance’ are used to interpret the places and their relation to traditions and the so called real world. The idea behind this study was that the owners (studied through a questionnaire) set the agenda for what is going on at the place they own, and for how the places are constructed. The questions addressed in this article are how such places are constructed, the constructor’s intentions and how they are related to established traditions. P>With the starting point of all Christian places (114 places) in the virtual world Second Life (SL), this article aims to study how SL is part of a negotiation process between old offline media and new online media, between established traditions and innovation.
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