Religion on the Internet: new dynamics of authority and new spaces for knowledge and dissemination
Rosa Martínez Cuadros, Avi Astor, Berta Güell Torrent
Technology and religion have been closely linked for centuries. The invention of the printing press enabled the mass production of sacred texts during the late medieval and early modern periods, challenging the elite’s monopoly over religious knowledge. More recently, the digital revolution and the widespread sharing of religious content online have significantly influenced religious practices and interpretations. Religious communities worldwide now share prayers, organise events, and publish religious materials online. Informal groups, particularly made up of young people, are also forming their own online communities where they discuss topics that might otherwise be more difficult to address in person at churches, synagogues, mosques, or other places of worship.
The expansion of religion on the internet has both strengthened and disrupted traditional religious authority structures in various ways. For example, the established authorities have adapted to the digital landscape, increasingly using the internet to broaden their reach and attract new followers. Moreover, social media and other platforms have facilitated the rise of new religious figures who influence how people interpret sacred texts and engage in religious practices. Some of these figures have challenged the monopoly of religious authority held by the traditional clergy, which has raised concerns among more established and conservative leaders and communities. Nonetheless, the presence of religion online has also enhanced awareness of religious diversity in our communities and fostered religious engagement among individuals who may not belong to any formal religious group.
The "DIGITISLAM" project
In this context, the project "Digital Islam across Europe: Understanding Muslims' Participation in Online Islamic Environments" (DIGITISLAM) explores these issues in relation to Islam in five European countries: Lithuania, Poland, Spain, Sweden, and the United Kingdom. Focusing on the digital practices of Muslims in these countries, the project examines how online Islamic spaces have contributed to transnational diasporic connections and how they have simultaneously widened the generational divide between younger and older generations. Many Muslims use the internet to recreate a sense of community or seek guidance in Europe’s increasingly secularised societies. However, the "influencers" or pages that tend to be visited vary significantly depending on the context, due to various theological, sociocultural, and linguistic differences. Therefore, while the growth of Islam in cyberspace facilitates spaces of cohesion, it can also contribute to new forms of fragmentation within Europe’s Muslim population.
DIGITISLAM focuses on the interactions between digital content producers and users of that content. It aims to expand the boundaries of existing research on digital religion in Europe in general, and Islam in particular. A key theme addressed by the project is trust: how does the proliferation of online information about Islam affect trust in religious authorities, both online and offline? Do younger Muslims still trust their local imams or other religious leaders they interact with in person? Or does the vast availability of content online lead them to question local leaders and place their trust in individuals they engage with online? More broadly, DIGITISLAM explores how online participation can impact offline, everyday practices, and vice versa. The project also investigates how digital communication structures influence public debate about Islam. It looks at how digital environments affect the (re)organisation of knowledge and learning about Islam in the digital age. Specifically, it examines how Muslim individuals and organisations adapt to new technologies and opportunities for disseminating religious guidance, as well as how “competitors” strategize to distinguish themselves in digital networks. While these issues focus on Islam, they also provide valuable insights into understanding the dynamics of other religious minorities in Europe.
The Spanish case is spearheaded by Dr Avi Astor from the Autonomous University of Barcelona (UAB), with fieldwork that began in July 2023 as part of the line of research pursued by the ISOR (Research in Sociology of Religion) group. The project's methodology includes conducting netnographies (online ethnographies), semi-structured interviews with users and content producers on the internet, and a survey on internet usage among Muslims. A database of websites related to Islam is also being created, from which an open archive will be created accessible to anyone interested in the subject. These methods will provide a comprehensive overview of the Islamic content available to people living in Spain and other Spanish-speaking regions, as well as an understanding of the role and function of digital Islam in everyday life at the local level.
Preliminary results
The preliminary results from the first phase of the project highlight a growing demand for information about Islam in Spanish. For example, according to a survey conducted with 200 internet users who identify as Muslim, 75% of them prefer to search for information in Spanish. This finding is significant, considering that Arabic is the language in which the Qur'an was revealed and is therefore regarded as important for both learning and spreading Islam. Furthermore, this demand explains the rise of new digital spaces dedicated to Islam in Spanish or aimed at Spanish-speaking Muslims or those interested in Islam in this language. Many "influencers" or content creators justify their decision to open new profiles on various networks by identifying a lack of spaces for dissemination and information as internet users. Their messages are not only directed at Muslims, but also at those who may hold stereotypes, as a means of combating Islamophobia, or at individuals interested in learning about the religion, potentially even converting to Islam.
Secondly, interviews with various content producers about Islam on the internet have highlighted the importance of anonymity. Influencers are often individuals who use their personal identity and image to share their experiences and perspectives on religion. In recent years, new profiles of Spanish and Catalan Muslims with these characteristics have emerged, finding a space to communicate freely while gaining followers. However, setting aside influencers in the strict sense, a number of highly visited anonymous pages disseminating content about Islam have been identified. Anonymity helps create an impression of objectivity and universality, and consequently, of credibility and legitimacy. In this context, various strategies are employed to attract diverse audiences in an increasingly competitive digital religious field. Anonymous pages can also be found on social media platforms like Facebook or Instagram, with generic names such as “Islam en español” (Islam in Spanish). Some of the administrators of these pages we interviewed explained that they wish to focus on the content rather than their personal identities, viewing it as a way to uphold the value of humility. This dynamic also raises interesting questions about Islamic ethics on the internet.
A third significant finding relates to the interaction between online and offline spaces. One of the key objectives of the project is to analyse the extent to which authority in physical spaces, such as mosques or prayer halls, may be questioned in the face of the rise of digital spaces and new ways of accessing information. Nevertheless, the project has so far highlighted the importance of the interaction between both formats. In other words, individuals who use social media and consult digital spaces do not necessarily do so because they no longer trust mosques. According to the survey, 60% of people prefer to seek information about Islam at the mosque. A similar dynamic occurs with influencers. Although many of them focus their activities on their online profiles, some also acknowledge participating in offline spaces, including events organised by local communities and mosques.
Regarding gender dynamics among content producers about Islam on the internet, the digital space undoubtedly offers an opportunity for many Muslim girls and women who wish to create a platform to spread Islam and share their experiences. The project still needs to explore in depth how the rise of these new female figures and content (some of which address gender and feminism) impacts issues of authority and the interaction between virtual and physical spaces (online and offline). So far, the research shows that gender dynamics are particularly significant when women want to address specific topics, such as those related to motherhood or romantic relationships. As such, profiles of Muslim women content creators on the internet cater to a specific demand from female users, similar to the spaces offered by women’s associations.
The internet presents various challenges and opportunities for Muslim leaders, communities, and practitioners. Depending on the context or situation, it can facilitate knowledge, connection, and expression, while also contributing to polarisation, conflict, and inequalities. In response to this phenomenon, more projects like DIGITISLAM are needed to promote understanding of the factors that contribute to the creation of both positive and negative dynamics in these new virtual spaces, with the aim of fostering greater social cohesion in the emerging digital societies.
More information on DIGITISLAM at: https://blogs.ed.ac.uk/digitalislameurope/.
Digital Islam across Europe: Understanding Muslims’ Participation in Online Islamic Environments (DIGITISLAM) is a CHANSE (Collaboration of Humanities and Social Sciences) project funded by the Ministry of Science and Innovation (Ref: PCI2022-134988-2 / MCIN/AEI/10.13039/501100011033) and by the European Union “NextGenerationEU”/PRTR.
