Major Conceptual Definitions

Central to the discussion of this paper are key terms which are repeated themselves throughout this research. As such, laying out their definitions will put explanations in perspective.

Religion. Religion is a big word and trying to define it is like defining nature. To

come up with an all-encompassing definition is close to impossible. Pals (2006, p. 206) in his reading of various theorists in approaching religion offers a working definition of, “consists

of belief or behavior associated in some way with a supernatural realm of divine or spiritual beings.” Clifford Geertz sees religion in the context of culture, in that it is a cultural system.

Religion is “a system of symbols which acts to establish powerful, pervasive, and

long-lasting moods and motivations in men by formulating conceptions of a general order of

existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic.” (Geertz, 1973, 10) Fleshing out Geertz’s definition of

religion reveals five basic features. First, the system of symbols can include anything that expresses an idea such as the crucifix, a scroll, a prayer, or an image of a saint.

Second, the capacity of these symbols to produce feelings (moods) and goals (motivations) expressed through responses such as attachments or disattachments to certain things. For example, a Christian would develop a certain aversion to food sacrificed to temple idols as is common practice in Taiwanese folklore religion, because he has a certain

disattachment to both the temple practice and the idols themselves—a motivation which runs contrary to his goals of living an idol-free life. On the other hand, when a Christian travels to the Holy Land in Jerusalem, he would develop in himself certain feelings (moods) of peace and a sense of privilege having trodden the path of his Savior Jesus Christ.

Thirdly, religion formulates concepts of a general order of existence because it

provides explanations by providing a framework in interpreting the meaning of things around

the person. This includes answers to what is truth and who is God that forms and supports man’s set of moral values and emotions.

Fourthly, “clothing these conceptions with such an aura of factuality” means that the worldview (“conceptions of a general order of existence”) is fused with the “moods and motivations”, which religion facilitates. Religion validates one’s worldview through the moods and motivations. Rituals, by their nature, reinforce this “clothing of factuality”. In

short, religion is a model of reality translated into a system of cultural practices which

consists of actions, convictions, beliefs and dispositions validating the particular worldview.

This definition is concerned more on the “moods and motivations” of the people than on the

object of their faith, or the supernatural being. Religion is primarily the emotional and social responses people make to the believed supernatural beings. Using this definition starts off a discussion of media consumption as part of one’s religious life and practice.

New Media. Campbell (Campbell, 2010) defines new media as that “generation of

media which emerges on the contemporary landscape and offers new opportunities for social interaction, information sharing, and mediated communication.”

Cyberspace. Cyberspace is an original term from William Gibson’s science-fiction novel Neuromancer. It means a “conceptual space where words, human relationships, data,

wealth, and power are manifested by people using CMC (computer-mediated) technology.”

(Rheingold, 2000)

Virtual World. Estes (2009) defines the virtual world as a created space where

people in the real world interact through a technological medium. It must have two basic elements: indwelt created space and interaction. The virtual world is different from the fictional world created in the mind of a reader of a text or image working around a mode of possibility instead of reality. Reading the works of J.R. Tolkien, J.K. Rowlings, C.S. Lewis, or a Marvel Comics would project events in one’s mind, constructing a fictional world. It is also different from the imaginary world which is a total disconnect from reality and can be explained colloquially as daydreams or wishful thinking. Though virtual worlds can be imaginary, it is inaccurate to equate the two because of the possibility of the virtual being based on reality.

Online World. The online world is a more diversely usable term that encompasses the “net” or the “internet” which comprises the interconnected computer networks that use

computer-mediated communication technology (Rheingold, 2000). This networked

environment enables users to live out their faith in spaces such as cybertemples, online prayer

chapels, and religious discussion forums (Campbell, 2010). Though there may be implicit differences in the definitions of the terms “cyberspace”, “net”, “internet”, “virtual world”, and “online world, this study would be using them as interchangeable since they have similar

working definitions in the purpose of this research. Additionally, for the sake of consistency, this paper would be using the term “online world” to encompass other terms that refer to the

world that is existent when one logs in through a technological device to a space and time that is not in the physical realm.

Community. Campbell (2005) defines community as a network of social

relationships, connected through a set of communal life practices which were formed through a shared history, maintained through a shared story, shaped by a similar language and

understandings for the collective construction of meaning. Characteristics in a community include care for one another, sense of value, and investment in each other’s lives. What distinguishes religious community with any other is the shared faith based on a common worldview. Campbell (2005) lists the four major elements of community as (1) membership, (2) influence, (3) integration and fulfilment(reinforcement) of needs, and (4) shared

emotional connection.

Online Community. Online or “virtual communities are social aggregations” in the

internet. These are computer-mediated social groups wherein the participant becomes the audience, the performer, the scriptwriter and “together with those in it, in an ongoing

improvisation. It’s like a full-scale subculture wherein there is a creative element to be part of

it. (Rheingold, 2000)

Online Religion. Religion-online refers to the provision of various kinds of religious

information and services, such as introductions to religious groups, explanations of their doctrines, information about worship service times, and introductions to published materials.

Online-religion, by contrast, refers to participation in religious practices, such as prayer or meditation, over the Internet.