There has been considerable amount of research on how commodification and the Internet are transforming the religious lives of young people. For young Muslims, Internet use is an important means of building a consensus about, for example, whether the use of henna for cosmetic purposes is compatible with Muslim tradition or whether dating and premarital intimacies are compatible with the life of a “good Muslim.” Whereas the religious system of communication in an age of revelation was hierarchical, unitary, and authoritative, the system of communicative acts in a new media environment are typically horizontal rather than vertical, diverse and fragmented rather than unitary, devolved rather than centralized. Furthermore, the authority of any message is constantly negotiable and negotiated. The growth of these diverse centers of interpretation in a global communication system has produced considerable instability in the formal system of religious belief and practice.
Posts Tagged ‘communication’
Only when utopia is understood in the present continuous, as arriving without completion, can we make sense of the work of modern global imaginaries to declare the unity of the world in the present tense. Many of the modern global imaginaries authored in America around communication technology see no bold line at the temporal horizon; rather, they understand their present to extend into the future that stretches before them as that future comes rushing back, swallowing oceans of distance in its approach.
Let us recognize, from the outset, the delicious perversity of inviting comments upon comments about the comments about Charles Taylor’s A Secular Age, itself a commentary, magisterial in scope, about the inability of Anglo-Europeans to end a certain cycle of commentary about themselves, their religion, and their humanity. Nevertheless, of the many thoughtful responses and salvos found in Varieties of Secularism in a Secular Age, I was most struck by Wendy Brown’s pointed and potentially devastating piece on the shortcomings of Taylor’s “odd historical materialism.”
Taylor’s sense of the material world is not unrelated to his not always implicit commitment to (or perhaps nostalgia for) the ideals of a self that flourishes, unfolds, and, at the end of the day, can be sufficiently liberated from history so as to be able to take the measure of itself—in concert, of course, with others, as they liberate themselves sufficiently from those very same forces.