A presentation by Debbie Gaunt. The meeting took place in the GNA Forum, Thursday, August 13, 1998, at 16:30 NY Time, 20:30 GMT, 21:30 London, and it was recorded.
Ms. Gaunt has recently finished her undergradute work, and started her PhD research on Contextual Theology in Cyberspace at the Urban Theology Unit in Sheffield, UK.
Community is a big issue in cyberspace generally, and a number of people have suggested that defining community in any meaningful way is difficult. I have looked at some Christian paradigms of community and used them to evaluate the way people group themselves online. The real challenge is to find a way of doing religion that makes sense in the computer mediated environment.
MarkB arrives.
On DaMOO: Sam is here.
On GNA-Lab: Debbie is here.
MarkB waves.
Debbie says, "Hi, Mark"
MarkB says, "is ithis the workshop meeting?"
Debbie says, "Sam says he'll brb"
MarkB says, "good, i thought I were late :-)"
Debbie says, "You're my only audience :-("
Sam says, "Im back, sorry for the delay, I have 2 cats and it time for their meal :-)"
Sam exclaims, "mark, welcome aboard!"
Debbie says, "Did you have problems with the time zone thing?"
MarkB says, "Thanks, I am new to MOOs so apologize ahead of time for slow responses"
Debbie says, "That's OK - mee too - I have a very limited range of actions"
MarkB says, "Time was not a problem, Im in NY"
Debbie says, "I'm in France - isn't this a wonderful medium!"
Debbie says, "WHO"
Debbie [to OK]: Sam, shall I kick off?
Sam says, "sure"
Debbie says, "One of the characteristics of Christian theology in the last 30 years has been an increasing interest in contextual theology: a way of doing theology which takes as its starting point the social, political or economic context within which the gospel is interpreted. My field of study is contextual community in cyberspace."
Debbie says, "I think everyone here is familiar with the variety of possible definitions of "community". Although Benedict Anderson talks about "imagined communities", I prefer to think of "recognised communities". People, for one reason or another, associate closely with one another to the point where their collective identity is recognised by themselves and by others. "
Debbie says, "The elements which are "recognised" as parameters of community depend on other models of community from the culture and experience of those involved. As a Christian theologian, I have used 6 models of community from within the Judeo-Christian tradition to evaluate a number of online communities. What follows is necessarily very condensed - I have prepared a bibliography for anyone who is interested."
Debbie says, "(Am I going too fast?)"
MarkB says, "not so far, "
MarkB says, "is it ok to interrupt you with questions or wait at the end?"
Debbie says, "Model 1 - "I will take you as my people" (Exodus 6:7)"
Debbie says, "You can try interrupting, and if i can answer fast, I 'll do it on the fly, or ask you to wait - is that OK?"
MarkB says, "of course"
Debbie says, "The Hebrew scriptures chronicle the conviction of the Jewish people that God was active in and through their history in an ongoing relationship with them. This relationship was symbolised and sealed in the covenants established with Noah (Gen 9), Abraham (Genesis 17) and Moses (Exodus 34)."
Debbie says, "There are two levels on which CMC involves notions of contract which may serve as a parallel for the Christian concept of covenant. Firstly, access to the internet and bulletin board systems usualy involves a contract. Secondly, there is a strong sense within internet communities of an unwritten, informal contract between each individual and the community."
Debbie says, "Model 2 - "You are the body of Christ" (1 Cor 12:27)"
Debbie says, "The earliest account we have of the Christian understanding of community is found in Paul's letters 1 Cor:12 describes a community which is socially, racially and geographically diverse, yet is bound together so closely that Paul uses the body as a metaphor: "For in the one Spirit we were all baptised into one body" The unity of individual congregations in a larger community of believers is a matter of fact. "
Debbie says, "Although communication was, by modern standards, primitive, it was used to great effect as Paul's own letters testify, and a sense of mutual responsibility evidently existed, as demonstrated by collections for the Jerusalem Christians (1 Cor 16:1)."
Debbie says, "The early church had to overcome geographical, social and racial divisions to forge a unity of belief and purpose. This is equally true of computer mediated communication. Rheingold's description: "...social aggregations that emerge when enough people carry on...public discussions long enough, with sufficient human feeling, to form webs of personal relationships in cyberspace.""
Debbie says, "Model 3 - "All who believed were together" (Acts 2:44)"
Debbie says, "The book of Acts is the earliest document we have which gives a retrospective portrait of the emerging Christian community. The Jerusalem Church was clearly gemeinschaft: "All who believed were together and had all things in common" (Acts 2:44). However, the rapid spread of the Gospel and the growth of the wider Christian fellowship brought both tensions and new paradigms of community, and the central authority of the Jerusalem congregation was compromised. "
Debbie says, "Peter's visionary response to gentile Christianity challenged and eventually displaced the cultural symbols of Judaism within the Christian community, thus removing the effective bar to full gentile participation. It would be a mistake, however, to suggest that by removing symbolic barriers, early Christianity evolved a comfortable and stable model of community. "
MarkB says, "?"
Debbie says, "One of the sociological peculiarities of the population of cyberspace is the fact that all users are relative newcomers, so how we relate to one another is changing as we go along. There is a sense of all being in the same boat. It remains to be seen whether this spirit remains as subsequent generations develop in the computer mediated environment"
Debbie says, "(Do shout if I go too fast!)"
Debbie says, "Sorry, Mark, was that a question?"
MarkB says, "I wonder if you could give us a definition if possible of the seemingly germanic term used?"
Debbie says, "Oops, sorry - Gemeinschaft = inclusive community closely related geographically - comes from the work of Toennies, 1957"
Sam scrolls back to read the previous paragraph
Debbie says, "I'll hold fire for a moment so you can digest so far..."
MarkB says, "Thanks, please continue"
Debbie says, "You OK Sam?"
Sam says, "slowly, but steadily ;-)"
Debbie says, "Model 4 - "Abide in me as I abide in you" (John 15:4)"
Debbie says, "The Johanine picture of Christian community is somewhat different from the portrait painted by other writers in the Greek scriptures. "
Debbie says, "The valedictory discourse of John 13 to 17 and the Johanine epistles depict a community or communities bound together by faith expressed in a love ethic which effects a communion between believers and Christ in the Spirit (1 John 3:23-24)."
Debbie says, "Most members of most virtual communities never meet one another face to face. This means that they meet and develop a relationship entirely mediated by electronic text. The effect of this is that each party to such a relationship is a cognitive construct in the imagination of the other person. "
Debbie says, "The only clues each person has to the identity of another are revealed through the story they transmit. "
Debbie says, "In short, CMC users live out Christ's injunction to "live in me as I live in you" by necessity. This is not a mystical experience - t is simply the only way a relationship can be sustained in an environment wholly mediated by text based computing."
Debbie says, "Model 5 - "That Trinity which is God" (Augustine, De Trinitate IX.1.i)"
Debbie says, "(Apologies for any typos - just spotted one)"
Debbie says, "The most potent image of community in Christian thought is the concept of Trinity: "a trinity of persons mutually interrelated, and a unity of equal essence" (Augustine)."
Sam says, "did not see it ;-)"
Debbie says, "This mutual indwelling (perichoresis) is a potent model for Christian community. Perfect unity in diversity of autonomous individuals in which the whole is found in each fraction is both the reality of trinity and the hope of the church."
Debbie says, "(Are you happy with the term perichoresis?)"
Sam asks, "Greek term?"
Debbie says, "Yep - should hold no probs for you :-)"
Sam asks, "peri-choros(=topos)?"
Debbie says, "kind of - but in theology, it's a technical term that is hard
Sam asks, "a kind of gathering around a central place? in that case the root comes from a form of dance ?"
Debbie says, "Shall I go on?"
Sam says, "sure, we can add word information later"
Debbie says, "Of course, there is nothing consciously Trinitarian about computer mediated community. What does exist is a of clear sense mutuality and equality."
Debbie says, "In newsgroups, mailing lists and e-conferences (less so in chat), each person has full access to the whole of the discourse which constitutes the collective existence of the community. "
Debbie says, "Each individual has an equal right to contribute as an individual, whilst at the same time sharing the "at-oneness" of the group as a community, a phenomenon which Rheingold and Seabrook both describe as "groupmind"
Debbie says, "Model 6 - "Being as Communion" (Zizioulas, 1985: Title)"
Debbie says, "The fullest Christian understanding of community is communion. On one hand, this describes the relationship between human individuals and God: communion is the extension of the perichoresis of the Triune God into the relationship between human beings and God as described in John 17:21. "
Debbie says, "On the other hand, communion is also the unity between people as vested in the church. The sacrament of Eucharistic communion is a symbol of this unity."
Debbie says, "The word "communion" occurs with surprising frequency in writing about CMC. Rheingold uses the term, citing Marc Smith, to describe one of the "collective goods" which bind isolated individuals into a community. "
Debbie says, "Pierre Teilhard de Chardin anticipated the sense of communion in computer mediated community. "
Debbie says, "He envisaged the ultimate goal of evolution as the joining up of human consciousness using technology into a "global physico-psychic convergence" "
Debbie says, "Rituals to symbolise and live out this sense of communion have not yet been established in cyberspace, although Turkle and Jones both describe formal online rituals for specific purposes. "
Debbie says, "Stephen Rose of ECUNET is trying to develop an experimental online communion ritual and a very popular Passover Seder has shown that computer mediated religious rites can be effective."
MarkB says, "Jones?"
Sam says, "It might be a good idea to add these links to the web page, I can do it over the weekend"
MarkB says, "It is not really important for now, I was just wondering whether there is a paper or book reference for following it up"
Debbie says, "There's a bib which I shall post to my web page immediately when we have finished in here, or I can email it if you like"
Debbie says, "It has the URL of Stephen's ecunet stuff"
MarkB says, "splendid"
Debbie says, "I'll carrry on - not much more :-)"
Sam says, "sure"
Debbie says, "Some observations on my research:"
Debbie says, "1) It would seem that religion is more of a "live" topic for casual chat than in real life, suggesting an underlying re-ordering of priorities in which matters of belief assume a more prominent position. "
Debbie says, "2) The adversarial nature which characterises, for example, Roman Catholic/ Protestant polemic in real life is absent from the communities I examined in my research; so too is any sense of a need for compromise to reach a mutually acceptable joint position. "
Debbie says, "What emerges is a multiplicity of positions of equal value which inform and interact with one another. "
Debbie says, "This may be a result of the fact that CMC is rooted in postmodernity rather than the modernity which characterises inter-church and inter-faith dialogue in real life. I think that this is NOT true of all online communities!"
Debbie says, "3) The topics discussed by online communities, and the way that they are expounded, indicate some of the priorities of religious thinking in cyberspace."
Debbie says, "Conventional theology tends to be very closely tied to the exposition of the Bible and traditions and doctrines of the Churches. "
Debbie says, "Not so online - the Bible seems to be generally taken for granted as part of the heritage of Christianity, but sits very lightly on the discourse that occurs. "
Debbie says, "This may be because the status of the Bible as the only authoritative text of Christianity is being challenged by the effects of electronic transmission."
Debbie says, "4) The conventions of behaviour that prevail in online communities, although not defined by any religious precepts, suggest an ethical social framework that enshrines concepts that Christian theology would define as "patience, kindness, generosity, faithfulness, gentleness, and self-control" (Gal 5:23-23). "
Debbie says, "(generally described as "the fruits of the Spirit)"
Debbie says, "The fact that such an ethical framework is so widely observed may suggest a sense of covenant between individuals and between each person and the community. "
Debbie says, "It isn't clear how far members of communities regard the implicit codes of conduct as binding, and what this means in terms of a contemporary understanding of the concept of covenant in CMC. "
Debbie says, "(5) There is a strong sense that religion in cyberspace is experimental There is, as yet, no orthodoxy in CMC"
Debbie says, "Finally in cyberspace, as in real life, individuals are members of several communities simultaneously. A contextual theology for cyberspace may well depend on the religious and theological activities in different communities being considered as aspects of the same process, connected by the people who form the links between the communities."
Debbie says, "In the light of all this, perhaps you'd like to consider the following: (Or anything else thatsprings to mind)"
Debbie says, "1. Is there any point in looking for/at a religious dimension in cyberspace community?"
Debbie says, "2. If there is, should the established religions have/claim authority over their members in cyberspace?"
Debbie says, "3. How do we go about finding a way to express religious experience in ways that are native to cyberspace?"
Debbie says, "Now, if you'll give me a moment to get a cup of tea, I'm happy to respond to any comments..."
MarkB says, "absolutely, I need a drink myself :-)"
Sam exclaims, "Well done Debbie!"
Debbie says, "Sam, is there a bar in the GNA Lab anywhere? :-)"
Sam says, "there used to be but Im not sure now :-) your kitchen might be more practical ..."
MarkB smiles.
Sam will be right back.
Debbie says, "Right, steaming mug of tea precarious placed beside keyboard - if I go blank, I've spilt it"
Debbie says, "Fire away......"
Sam asks, "Mark?"
MarkB says, "I was wondering whether you have examples of online comminties with religious flavour"
Debbie says, "Several - There were several Usenet groups, one particular mailing list, and an e-conference, as well as several which were not specifically religious"
Sam asks, "Just discussing or practicing?"
Debbie says, "Christnet.theology is sometimes "community", uk.religion.christian, the DIFTX-L mailing list.."
Debbie says, "The edges between discussing and practising are rather blurred"
Debbie says, "Practical support (exchange of information and prayer) was present on most, which I consider to be practice rather than just discussion"
Sam asks, "You mean there are flame wars even in religious lists?"
Debbie says, "Flame wars par excellence. Christians invented the Holy war!"
MarkB laughs.
Sam says, "No comment ;-)"
Sam says, "On another topic, Im interested in the issue of access"
Debbie says, "Go ahead, Sam..."
Sam asks, "since it costs money to get connected, wouldn't that mean low income people will not have the opportunity for this type of community?"
Sam says, "Hope you do not mind the double negative :-)"
Debbie says, "Well, yes and no. There are various church initiatives to make the internet available to those without their own connection. But esp in the 3rd world, you're right"
Sam asks, "Do you have any links in this direction?"
Debbie says, "But in a sense, it's an alien form of communication for them anyway. It's those who are already connected who are using the internet this way."
Debbie says, "I don't have any to hand, butt I can find some"
Sam asks, "You mentioned that the authority of the Bible might be undermined by elctronic dissemination, no?"
Debbie says, "Yes, very much so"
Debbie says, "There's an essay by Robert Fowler linked from my Bib, which demonstrates this very clearly"
Sam asks, "do you think that the possibilities of hypertext might do that?"
Debbie says, "Well, in a sense, we've always used the Bible as hypertext. Hardly anyone reads it consecutively!"
Sam asks, "I mean, the fact that multiple interprestations might be available of a cheap disk, might undermine traditional or prevalent teachings?"
Debbie says, "On disk or online - there are multiple interpretations available, and it's up to the individual to figure out what is authoritative and what isn't. So there is an equality of value apparent which goes against the teachings of the churches"
Sam asks, "Are there any examples of online communities devoted in developing new interpretations?"
Debbie says, "Not specifically - but certainly on the groups I've been studying, new interpretations are being developed all the time. The Bible Greek and Bible Hebrew mailing lists are also active in the translation area"
Debbie says, "An example"
Debbie says, "uk.religion.christian has een debating the effects of a Lambeth conference decision on homosexuality."
Sam says, "Thanks, Debbie, no more questions from me "
MarkB says, "Could you elaborate on what directions you plan to follow in your research, I know you mentioned that but wonder whether you might follow that up"
Debbie says, "what is emerging is an interpretation of the Bible which is strongly at odds with the teaching of the Church"
Debbie says, "Mark?"
Debbie says, "I'm just starting a PhD looking at just what sort of religious activity is going on online."
MarkB says, "still here :-)"
Debbie says, "I'm especially interested in the sort of religious activity that happens away from specifically religious forums - sort of online folk religion I'm increasingly aware of a synthesis between tradtional religious teaching and new age ideas"
MarkB says, "Thanks!"
Debbie says, "(Sam, I've just theought - the Postmodern Christian Mailing list is devoted to new interpretations!)"
Sam says, "Please send me info and shall add it on the web page"
Sam exclaims, "Great presentation Debbie!"
Debbie says, "Thanks, Sam"
MarkB says, "I liked the meeting, hope to be able to be back if more meetings are held"
Debbie says, "That's great Mark - I hope to see you again"
Sam says, "Thanks for coming Mark, I hope we have another meeting later this month"
MarkB waves.
MarkB has disconnected.
Quentin Jones, Virtual-Communities, Virtual Settlements & Cyber-Archaeology: A Theoretical Outline, JCMC 3 (3) December 1997.