Islam in the Age of New Media

I wrote this in an Op-Ed article (assignment) in March:

“About a month ago, I was out to dinner with a friend and she asks, ‘Have you heard of the protests in Egypt? The people there are irate! The country is in disarray and the people are not going down without a fight until the government and social issues are resolved!’ In the next breath, she asks, “and what is this going on about Charlie Sheen? Apparently, he’s all wacked out and in desperate need of rehab.’  One may think that she’s gotten this information from the local newspaper or television broadcast. Maybe if this was more than ten years ago, she would have received this up-to-date, fresh, news or gossip off these outlets or even in the tabloids. No, she’s gotten this information off the social networking site, Twitter. Pivotal news or the latest entertainment, sports, political, and social scoop are available in “real-time,” “play-by-play” on the popular social networking sites: Twitter, Facebook or Flickr to name a few. Information is shaped by the very audience that public relation’s clients are trying to reach. Prevalent news networks such as CNN, BBC, and NPR are even joining social media sites like Twitter and FaceBook to get information across to their audiences.”

Not only has this “new” digital age of media transformed how people communicate and connect but it has also been adapted as a communication tool for religion as well. The social science of this is also relevant in the realm of religion and socio-religious discourse.

Freedom House supports and seeks to expand political and religious rights of people globally. They work towards their goal through advocacy efforts, research and international programs. Freedom House is a non-profit, non-partisan organization. Their website description describes them as “a clear voice for democracy and freedom around the world.”  Today, Freedom House held a panel titled “Islam in the Age of New Media.” Panelist included Amir Ahmad Nasr, whose efforts help to prompt the scope of the panel. Nasr is a digital media and marketing consultant and popular blogger and curator of the online audio seminar: “The Future of Islam in the Age of New Media.” http://www.islamintheageofnewmedia.com/. Along with Nasr were Journalist Endy M. Bayuni and Courtney Radsch, Senior Program Officer of the Global Freedom of Expression Campaign.

The panelist spoke on the dynamics of social media in the Muslim world. This is especially significant because Islam extends to every part of a Muslim’s life.  Bayuni started out and was clear in stating that just because Indonesia has a large population does not make Indonesia a Muslim nation. People there are free to convert to any religion they choose. His point of reference was in context with Indonesia holding the 2^nd largest market for Facebook and the 3^rd for Twitter. The panelist emphasized that social media is how Muslims especially young Muslims are receiving information about religion, whereas they may not get to explore or establish and expand upon their worldview the traditional way. Bayuni quoted a verse from the Qur’an, where the Prophet Muhammad admonished the reader to simply: “read.” This he said means that Muslims should always seek to gain more knowledge and learn more. Engaging in social media is a practical application of that scripture.  Nasr mentioned that Islam in the age of new media best demonstrates that Islam is not just one monolithic religion. The real dilemma that social media addresses is the “crisis of authority,” Nasr said. Nasr said, “In the Islamic world Imams consider themselves authoritative but they’re really authoritarian.” The new media allows this new form of authority in essence to create a more “democratic” way of evolving one’s religious identity. Nasr called for more people that are authoritative to engage young people.

Radsch drew all these parallels together and broke down three ways Islamic practices are being redefined as a result of new media. These concepts could have also been described in other religion’s “practices,” along with corporate and organizational use of social media. These were:

Itjihad--independent judgment, critical thought;

Ijma--Consensus building;

Ishad—and witnessing.

Something that stuck out to me that Nasr was sure to point out, is that new media creates virtual spaces that help to change stereotypes of Muslims and differentiate them from radical Islam beliefs. Bayuni was even bold enough to say that social media is replacing parents and Imam’s.  

Below is popular social media personality (has received almost a half a million hits on some of his videos). This guys talks on cultural issues, religion, faith and distinguish between Islam and Radical Islam. This was funny to me:

I asked the question to the panel that was more directed to Nasr and Radsch because they seemed so optimistic about new media’s impact even though there was not much scientific, economic or empirical research that they referred to on how social media has really engaged Islam culture. Like most cultural trends there are always an element that may threaten part of that culture, there are also threats of misuse.  This would result in the trend becoming not so “favorable.” I asked what were some present and potential threats or challenges new media may pose for Islam. He responded, “I think Islam will become more diverse, eclectic due to new media. For the most part, this is good thing.”

Now as an evangelical, Christian I feel that because this discussion has taken place both in Islamic and Christian groups. What a great way to use new media to engage in a dialogue with my fellow Muslim brother or sister and share the Gospel to them. This would mean still using the same method of approach, when shaping a Muslim’s view about God, with truth and love.