Religious identity in the modern digital world

Author:

Fedorova Marina

Abstract

The subject of this research is the religious identity of Russian youth in the conditions of modern digital society. The author analyzes the factors of transformation of identification processes, examines the characteristics of religious identity, as well as defines the specificity of religious discourse within the Internet environment. The author believes that the main cause of the changes in religious consciousness and identity becomes rapid digitalization of all spheres of social life. This problematic gains relevance during the COVID-19 pandemic, forced self-isolation and transition towards remote work using the information and communication technologies. The author assumes that religious identity should be viewed from the perspective of its inclusion into a broader phenomenon – cyberidentity. An original definition of cyberidentity is proposed. The key factors of its formation, such as social networks and messengers, computer gamed, Internet memes, etc. are determined. The article leans on the analysis of information from websites of religious organizations, different groups in social networks, messengers and video hosting. The main source form empirical data became the results of large-scale research of dynamics of value orientations of youth of Nizhny Novgorod Region that was carried out from 2006 to 2019. The author concludes that currently it may appear that secular trends are growing, while the interest of youth in religion declines. This is conferment by the data acquired from mass surveying, interviewing, and analyzing the content of social networks. However, secularization processes have contradictory, nonlinear and unpredictable character. Within the Internet space, the dialects of religion and secular not just being retained, but reflected in the categories of digital society. In the digital post-secular society, religious identity becomes a part of the more global identification processes. It sets particular goals for the traditional religions, which are forced to adapt to civilizational challenges.

Publisher

Aurora Group, s.r.o

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5. In this article, the authors address the problem of the correlation of laughing culture and religious experience. The complex dialectics of the relationship between religion and cultural laughter originates in the ritual activity of early forms of religions. The authors, tracing the main stages of the development of the laughing culture, dwell in detail on the current stage of socio-cultural development associated with the design of the digital space. The main methodological approach in the analysis of religious experience in cyberspace is the hermeneutical-phenomenological method of M. Eliade, implying that every person has religious feelings. The empirical basis of the study was the results of a sociological study of the dynamics of the value consciousness of young people, conducted from 2006 to 2019, as well as the information content of websites, groups in social networks, messenger channels and video hosting. В  As a result of the study, the authors conclude that a special laughing culture is developing in modern digital society: a cybersmech culture that performs a number of important social functions. Cybersmech culture can rightfully be considered popular. It is characterized by genre and style originality: thus, visual genres appear, expressed in comic media objects (for example, memes). Cybersmech culture is becoming one of the factors in the formation of religious experience in the digital environment. This is expressed in the active gamerization of religious relations observed in the Internet space, the production of new myths, "religious making", changing the boundaries of the Sacred and the mundane in a digital society.;Философия и культура;2022-03

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