By Pauline Cote
Originale, insolite, renaissante, l'action religieuse emergente bouscule les habitudes, ebranle les certitudes, construit ici, maintenant, l'autre monde. Peut-on courir le risque ? Voila que l. a. query se pose et se resout en rumeurs publiques, poursuites judiciaires et tensions scolaires, lesquelles mettent a nu des mecanismes inedits d'institutionnalisation de l'experience religieuse en modernite groupes tactiques d'intervention, cellules gouvernementales de crise, commissions parlementaires, cercles technocratiques precurseurs d'une ingenierie pluraliste. Sur fond de traditions religieuses, nationales ou republicaines, avec los angeles point of view de l. a. risk sectaire, s'esquisse sous nos yeux un religieux right, applicable. remark est-il attainable aujourd'hui d'inscrire l'exceptionnel, l'originel, le merveilleux, le transcendant religieux dans le quotidienne ? Et dans quelle mesure, paradoxalement, les gestionnaires de dieux ne repoussent-ils pas toujours plus loin los angeles frontiere religieuse ? -- by way of their nature, rising religions discover surprising territory and probe unchartered areas of human creativity. For those similar purposes, non secular transactions that enterprise past the bounds of conventional spiritual frontiers usually rouse suspicion, nervousness or maybe worry one of the common inhabitants. As new spiritual events search to carve out their very own area of interest in society, public controversy and opposing ideals can spark sour debates, and will even bring about demands kingdom intervention. How then do new or borderline non secular teams negotiate or mediate the construction of public house? What influence can the media have on new religions? How does the legislations stand up to the "creative destruction" of spiritual innovation? during this provocative number of essays, twelve skilled experts holiday new floor within the sociological examine of faith.
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Today most of thé better known new religious movements operate quite sophisticated web sites, as do hundreds of quite obscure groups (see Cottee, Yateman, and Dawson 1996, and Dawson and Hennebry 1999). With thé quick stroke of a few keys anyone can bring thé literature from a new religion in Japan to their mailbox in less than a week. How easy it is, and one do not even hâve to run thé risk of speaking with anyone. But this ease of communication poses a problem as well. One has no need to become further engaged with thé group either.
1998) move beyond a mère textual analysis of thèse ritual happenings. We need true qualitative studies of virtual rituality, entailing real-time participant observation and face-to-face interviews with those involved. There may be many différent ways in which people are utilizing and responding to thèse situations. In his journalistic exploration of thé religious uses of cyberspace, Zaleski (1997) expresses strong doubts about conveying thé spiritual essence of religious practice, what he calls thé subtle énergies of prana, by thé hyper-real simulations of computer-mediated communication.
Media technologies change who we are by virtue of their use and regardless of what we choose to transmit through them. What, then, might be some of thé anticipated and unanticipated conséquences of thé religious uses of thé Internet? In this essay I will briefly survey some of thé issues at hand, discussing five supposed advantages of religious life on thé Internet and then five criticisms of thé same. My account of even thé advantages, however, is ambivalent at best. The lure of cyberspace remains strong and it is unlikely New Religions in Cyberspace 37 that thé cultural, social, and psychological conséquences of thé Internet for religion can be avoided or reversed.