scholarly journals Religious Community Movement Online: Tracking History And Transformation Of Islamic Dakwah in Indonesia

2021 ◽  
pp. 59-68
Author(s):  
Wely Dozan ◽  
Hopizal Wadi
Keyword(s):  
Social Media ◽  
Young People ◽  
Religious Community ◽  
Religious Communities ◽  
Muslim Community ◽  
Online Tracking ◽  
Religious Social Movements ◽  
Object Of Study ◽  
Opening Up ◽  
Community Movement

This article generally examines online religious communities; more specifically, this article reviews religious communities in Indonesia with the object of study by the United Muslim community. Muslim United is one of the online religious communities in Indonesia. This community has various kinds of programs, including conducting da'wah activities through social media and a massive alms program at dawn which is carried out to assist in distributing fruits to class communities lewd. This article explains specifically about the united Muslim community that exists on social media. The method used in this article is ethnography, a method that collects data through the Muslim United Instagram account and also searches for other data from the YouTube, Twitter accounts that are specific about activities in the Muslim United community. This study indicates that the Muslim community is united in opening up hijrah spaces for young people and carrying out religious, social movements without any politics.

The Principles of the Flourishing Community: A Case Study of the Persecuted Ahmadiyya Muslim Community

2020 ◽  
Vol 27 (4) ◽  
pp. 765-795
Author(s):  
Rameez Raja
Keyword(s):  
Religious Community ◽  
Religious Communities ◽  
Muslim Community ◽  
National Assembly ◽  
Minority Community ◽  
Muslim Minority

The emergence of a new religious community is always challenging to the dominant or established religious communities. The Muslim community represents the seventy-three sects within Islam but it is a fact that these sects exclusively claim to be the true Muslim community in order to influence each other. Similarly, the Ahmadiyya Muslim Community (amc) was founded by Mirza Ghulam Ahmad in Qadian, Punjab in 1889. Ahmad claimed to be the Reformer, the Promised Messiah, the mahdi, and the Prophet. These claims, however, agitated the mainstream Muslim community, because Muhammad is believed to be the last Prophet. Ahmad was accused as the violator of the finality of the Prophethood of the Muhammad. Subsequently, in 1974, the Ahmadis were declared a non-Muslim minority community by the Pakistani National Assembly. The minority community was seen as a threat to Islam by the Islamists, which eventually resulted in the persecution of the amc in Pakistan.

scholarly journals Polarisasi Spiritualitas Ummat Islam di Era Pandemi Covid-19

AS-SABIQUN ◽  
2021 ◽  
Vol 3 (1) ◽  
pp. 100-112
Author(s):  
Sirajun Nasihin
Keyword(s):  
Social Media ◽  
Phenomenological Analysis ◽  
Point Of View ◽  
Government Policies ◽  
Religious Communities ◽  
Muslim Community ◽  
The Government ◽  
Scientific System ◽  
Religious Understanding

This paper aims to present the results of an analysis of the phenomenon of religious communities, especially Muslims in the Covid-19 pandemic era which shows various patterns of spirituality. This paper is a review of the attitude patterns that appear to the surface, not providing justification or criticism of the attitudes of each pattern that appears. The methodology used is phenomenological analysis on social media which is currently emerging with various presentations. The author sees it from the point of view of epistemology proposed by a modern Muslim philosopher Muhammad Abid al-Jabiri who suggests three kinds of reasoning that humans have taken throughout the ages to produce their knowledge, namely bayani, irfani, and burhani reasoning. The religious phenomenon of the Muslim community in this pandemic era is the embodiment of its scientific system so that it will automatically show which epistemology is the basis for understanding the teachings of Islam. The conclusion of this analysis is that Muslims are divided into several attitudes of spirituality in response to government policies, namely; 1) intolerant (counter-active) attitude towards government policies based on their religious understanding, 2) tolerant attitude (pro-active) and providing support to the government based on their understanding and 3) indifferent attitude towards government policies.

Function of Social Capital Embedded in Religious Communities at Times of Disaster: Cases of Disaster Relief Activity by a Muslim Community and a Soka Gakkai Community in Japan

2018 ◽  
Vol 13 (7) ◽  
pp. 1323-1332
Author(s):  
Nobuyuki Asai ◽  
Keyword(s):  
Social Capital ◽  
Case Studies ◽  
Disaster Relief ◽  
Great East Japan Earthquake ◽  
Religious Community ◽  
Religious Communities ◽  
Muslim Community ◽  
Kumamoto Earthquake ◽  
Soka Gakkai

In studies of disasters, cases of religious communities providing support to victims at times of disaster have been reported. Such support can be understood as a function of social capital within religious communities. This paper considers the case studies of disaster relief activities provided by a Muslim community and a Soka Gakkai Buddhist community in Japan after the Great East Japan Earthquake in 2011 and the Kumamoto Earthquake in 2016. It also analyzes how each religious community functioned from the viewpoints of three kinds of social capital: “bonding,” “bridging,” and “linking” and identify challenges faced by religious communities at times of disaster.

scholarly journals Mediatizing the Holy Community—Ultra-Orthodoxy Negotiation and Presentation on Public Social-Media

Religions ◽  
2019 ◽  
Vol 10 (7) ◽  
pp. 438
Author(s):  
Nakhi Mishol-Shauli ◽  
Oren Golan
Keyword(s):  
Social Media ◽  
Systematic Study ◽  
Instant Messaging ◽  
Social Institution ◽  
Religious Community ◽  
Religious Communities ◽  
Social Shaping Of Technology ◽  
Social Media Platform ◽  
Social Shaping ◽  
Media Platform

In recent years, media theorists stress macroscopic relations between digital communications and religion, through the framing of mediatization theory. In these discussions, media is conceptualized as a social institution, which influences religious establishments and discourse. Mediatization scholars have emphasized the transmission of meanings and outreach to individuals, and the religious-social shaping of technology. Less attention has been devoted to the mediatization of the religious community and identity. Accordingly, we asked how members of bounded religious communities negotiate and perform their identity via public social media. This study focuses on public performances of the ultra-Orthodox community in Israel, rhetorically and symbolically expressed in groups operating over WhatsApp, a mobile instant messaging and social media platform. While a systematic study of instant messaging has yet to be conducted on insular-religious communities, this study draws upon an extensive exploration of over 2000 posts and 20 interviews conducted between 2016–2019. The findings uncover how, through mediatization, members work towards reconstructing the holy community online, yet renegotiate enclave boundaries. The findings illuminate a democratizing impact of mediatization as growing masses of ultra-Orthodox participants are given a voice, restructure power relations and modify fundamentalist proclivities towards this-worldly activity, to influence society beyond the enclave’s online and offline boundaries.

scholarly journals The Absence of Presence and the Presence of Absence: Social Distancing, Sacraments, and the Virtual Religious Community during the COVID-19 Pandemic

Religions ◽  
2020 ◽  
Vol 11 (6) ◽  
pp. 276 ◽  
Author(s):  
Helen Parish
Keyword(s):  
Social Media ◽  
Religious Community ◽  
Religious Communities ◽  
Social Culture ◽  
Social Distancing ◽  
Christian Churches ◽  
Theoretical Approaches ◽  
Physical Presence ◽  
Church And Community ◽  
The Relationship

The response of churches to the challenges presented by the global COVID-19 pandemic invites a closer examination of the relationships between virtual and embodied religious communities during a time of social distancing. The speed and the scale of the closure of church buildings during Easter 2020 sheds light upon the multiplicity of practical, emotional, and spiritual responses to a relationship between church and people that is increasingly dominated by online interactions. Such a seismic shift in social culture opens up the possibility and challenges of a new understanding of belonging and participation in a religious community. Given its liturgical, pastoral, and sacramental significance, Easter 2020 was a highly charged moment for the relationship between the Christian churches and the faithful, and between religious worship and social media. In the shift from embodied community to virtual congregation that followed, the material absence of physical presence in collective worship was striking, as was the psychological presence of that absence. This paper analyses different understandings of religion, church, and community in the period of a pandemic, and argues for the value of an approach that situates the debates spawned in the context of historical precedent, personal experience, and theoretical approaches to networks, communities, religion, and social media.

Philosophy of Religious Experience and the Nag Hammadi Texts

2013 ◽  
Vol 42 (1) ◽  
pp. 18-22
Author(s):  
Stephen Bush
Keyword(s):  
Attachment Theory ◽  
Religious Experience ◽  
Mystical Experience ◽  
Experiential Knowledge ◽  
Religious Community ◽  
Nag Hammadi ◽  
The Cross ◽  
Object Of Study ◽  
Theoretical Issues

This essay, in response to Michael Kaler and Philip Tite, examines several theoretical issues about mystical experience in the Nag Hammadi texts. First is the problem of whether experiences can be an object of study at all, and I argue that they can, so long as we attend to the causes of the experiences. Attending to the causes of experiences, however, means that neo-perennialists must articulate and defend an account of the cause(s) of the cross-culturally universal experiences that they suppose occur. As for the attempt to apply contemporary psychologists' attachment theory to the experiential knowledge described in the Nag Hammadi texts, questions remain about the relation between attachment to the divine figure purportedly experienced and the experiencer's attachment to his or her religious community.

Occupy Movement, Religion and Social Formations

2014 ◽  
Vol 43 (1) ◽  
pp. 17-24
Author(s):  
Matt Sheedy
Keyword(s):  
Social Media ◽  
Public Space ◽  
Religious Communities ◽  
The Political ◽  
Political Opportunity ◽  
Social Formation ◽  
Beliefs And Practices ◽  
Opportunity Structures ◽  
Occupy Movement ◽  
Political Opportunity Structures

The Occupy movement was an unprecedented social formation that spread to approximate 82 countries around the globe in the fall of 2011 via social media through the use of myths, symbols and rituals that were performed in public space and quickly drew widespread mainstream attention. In this paper I argue that the movement offers a unique instance of how discourse functions in the construction of society and I show how the shared discourses of Occupy were taken-up and shaped in relation to the political opportunity structures and interests of those involved based on my own fieldwork at Occupy Winnipeg. I also argue that the Occupy movement provides an example of how we might substantively attempt to classify “religion” by looking at how it embodied certain metaphysical claims while contrasting it with the beliefs and practices of more conventionally defined “religious” communities.

Interfaith Families

2020 ◽  
Vol 53 (1) ◽  
pp. 98-104
Author(s):  
Halima Krausen
Keyword(s):  
Young People ◽  
Learning Environment ◽  
Meaningful Learning ◽  
Religious Communities ◽  
Growing Up ◽  
New Normal ◽  
World Today ◽  
The World ◽  
Interfaith Marriages ◽  
Plural Society

In our plural society, interfaith marriages and multicultural families have become a new normal and are either considered problematic for the religious communities or welcomed as a contribution to a secular and more peaceful world. In the course of my work with European Muslims, I could accompany such families through a few generations. In this article, I am going to outline some typical challenges and crises in such relationships and their effects on young people growing up in mixed families, adding my observations of how they can be dealt with. Ultimately, there is a chance that, through dialogue, it provides a meaningful learning environment that prepares young people for the diverse reality of the world today.

Muslim Commitment in North America

1994 ◽  
Vol 11 (2) ◽  
pp. 223-244
Author(s):  
Kathleen M. Moore
Keyword(s):  
Labor Migration ◽  
Religious Community ◽  
Spiritual Guidance ◽  
Minority Status ◽  
Muslim Community ◽  
Muslim Minority ◽  
Institutional Organization ◽  
Original Insight ◽  
Secular Power ◽  
Islamic Society

The purpose of this paper is to examine the curtent debates within theAmerican Muslim community regatding the expression of Muslim religiouscommitment in American life. The size of the community is nowestimated to exceed four million (Stone 1991), and the numlxx of Muslimimmigrants entering the United Stab has more than doubled since 1960.During the same period, the number of American converts to Islam hasalso risen. Both the growth of the Muslim community in mxent yeas, inthe United Stab and worldwide, and the increasing number of Muslimsin "diaspora" as Muslim labor migration continues, which has resulted ina heightened sense of "minority" status among Muslims (Haddad 1991),have raised many crucial questions concerning religious expression:Should Muslims remain marginal to secular power relations in accordancewith the teachings of classical Islam or adopt a strategy of assimilationwhich, in the American context, includes the p d t of claims to equalprotection under civil law? What happens to a religious community, suchas the Muslim community, as it develops the institutional organization itneeds to preserve its identity in a non-Islamic society? Can it still remainopen to the sowe of inspiration and spiritual guidance located in the foldof the Islamic world? Or does the locus of authority shift? Changingcircumstances require adaptation, and yet that adaptation involves the riskof losing the connection to the heatt of the original insight and cultm.Conflicting tesponses to these and related questions raise issues ofself-representation and lifwle. The resulting theological and ideologicaldebates within the Muslim community itself provide and refine variousmodels for Muslim minority life in a non-Islamic envimnment. They alsoillustrate the tension between alienation and integration ...

The Relationship Between Highly Visual Social Media and Young People’s Mental Health: A Scoping Review (Preprint)

2020 ◽  
Author(s):  
Alanna McCrory
Keyword(s):  
Mental Health ◽  
Social Media ◽  
Young People ◽  
Scoping Review ◽  
Quantitative Methods ◽  
Grey Literature ◽  
Significant Proportion ◽  
Mental Wellbeing ◽  
Published Evidence ◽  
The Impact

UNSTRUCTURED Users of highly visual social media (HVSM), such as Snapchat and Instagram, share their messages through images, rather than relying on words. A significant proportion of people that use these platforms are adolescents. Previous research reveals mixed evidence regarding the impact of online social technologies on this age group’s mental wellbeing, but it is uncertain whether the psychological effects of visual content alone differ from text-driven social media. This scoping review maps existing literature that has published evidence about highly visual social media, specifically its psychological impact on young people. Nine electronic databases and grey literature from 2010 until March 2019 were reviewed for articles describing any aspect of visual social media, young people and their mental health. The screening process retrieved 239 articles. With the application of eligibility criteria, this figure was reduced to 25 articles for analysis. Results indicate a paucity of data that exclusively examines HVSM. The predominance of literature relies on quantitative methods to achieve its objectives. Many findings are inconsistent and lack the richness that qualitative data may provide to explore the reasons for theses mixed findings.

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