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• W4248937368 abstract "Anthony Giddens has described globalization as an “intensification” and “compression” of time and space—nowhere is this more evident than on the Internet. Online, one experiences any number of cultural expressions from around the globe, blurring the boundaries between countries, cultures, and people. Additionally, there is a simultaneity that creates communities (very much in Benedict Anderson’s vein of “imagined community”) through shared views, discussions, and experiences. That religion has become part of online experiences should not be surprising; the digital medium offers ways to augment offline practices or, in some cases, replace them altogether. Hinduism has a particularly fascinating relationship with the Internet, largely because of its emphasis on iconography and how those images function in the digital sphere. Hindu philosophies can be monist or dualistic, their practices can be ritually scripted and formal, or they can be personal, embodied, or performative. It is perhaps this diversity and inherent flexibility which makes it amenable to digital media. The earliest Hindu websites were either informational portals (such as Hindunet.org, started in 1996), or Hindu nationalist websites. The Bharatiya Janata Party (BJP) registered their domain name in 1995, although they, along with other nationalist organizations, did not have much traffic or regularly promote their websites until around 1999. The virtual puja or e-ritual websites seem to have appeared around 2000 at the earliest, likely developing as functionality of the web developed, allowing for video and flash animation. While Hindunet.org looks much like it did fifteen years ago, Hindu nationalist websites have updated regularly, integrating the newest features of the digital sphere including social media and sophisticated graphics. Nationalist organizations are highly invested in regulating a particular discourse of Hinduism, and recognize that the electronic public sphere is a crucial arena. The issues that are central to any conversation about Hinduism as a world religion—authenticity, representation, identity, practice—are also central to digital Hinduism. Debates regarding the validity of online ritual, for example, relate to ideas of authenticity and how we understand Hinduism to function at the ontological level. There is significant scholarship on the role of digital media in South Asia, with particular regard to diaspora, cultural marketing, digital divides, and transnationalism. Digital media and South Asian religions (including Sikhism and Buddhism), however, are often not part of these conversations. There is a distinct lack of attention to Hinduism in scholarship about religion online, with analyses of piety, representation, global reach, and rituals being largely devoted to online Christianity and (to a lesser extent) Islam. At the present time even edited volumes addressing digital Hinduism are few." @default.
• W4248937368 created "2022-05-12" @default.
• W4248937368 creator A5077409188 @default.
• W4248937368 date "2017-02-28" @default.
• W4248937368 modified "2023-09-29" @default.
• W4248937368 title "Digital Hinduism" @default.
• W4248937368 doi "https://doi.org/10.1093/obo/9780195399318-0178" @default.
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