[Note: The Institute has a regular visitor series, the LOTT ("Lunch on the 'Tute"). Today we had Intel cultural anthropologist Genevieve Bell talking about technology and religion. What follows are my notes of the talk. The usual caveats apply: as Jacques Derrida put it, every decoding is another encoding, and this isn't a transcript or approved summary.]
Introduction

Bell is doing a 3-year project "examining ways in which cultural practices in urban Asia are shaping people's attitudes to technology."
You can get paper versions of cell phones, computers, CDs to burn, thus equipping your ancestors for their afterlife. "These are a really nice index of what's important to the Chinese diaspora." Last year space shuttles were big, thanks to China's putting a person in space. Now, you burn cell phones and prepaid cards every year to keep your ancestors' accounts up to date.
Clearly, there are some interesting things happening at the intersection of communications technologies and religion.
Survey of ICT and religion
Lots of communications technologies are being used to serve religious practices, from Bibles in your PDA to GPS-enabled cell phones that show you the direction of Mecca (quiblah applications) to religious SMS messages, prayer reminders, etc..
Yet this is an analytical gap among anthropologists, STS people. What do we make of the absence of critical scholarship or research in this domain> and how can we use these repurposing as a critique of dominant visions of technology futures?
Technology and religion: What does it all mean?
Mobile phones for Muslims are a great example of a new technology designed to support traditional religious practices. You see this in the quiblah software, but also in phone envelopes designed to echo minarets. In the Christian West, the Papal SMS service, Lent SMS messages, religious ringtones (hymns), the Bible in SMS format ("4 God so luvd da world").
There are also anxieties about the use of these technologies within religious institutions, and by those institutions: Phillipine bishops banned confession and absolution could be conducted over SMS, e-mail, or fax; Islamic countries are split over whether you can divorce your wife via SMS, and whether lotteries via SMS constitutes gambling; Korean churches have cellphone dampers.
There's also discussion around practices to naturalize phones through religious practices: blessing mobile phones (one company sells pre-blessed phones), augmenting cell phones with religious iconography.
There are online versions of religious institutions (virtual parishes), sacred spaces that extend into physical spaces (the notion of the Internet enabling a cyber-ummah) and new sacred spaces that exist completely online (Isidore of Seville as patron saint of the Internet, online ancestor memorials, online fortunetelling and soothsaying).
There are some entirely new online religious practices... and they're largely American. There's also Satanic worship. Interestingly, there's less revival of ancient, pre-Christian religious practices (e.g. European animist, Norse religions) than you might think. Native communities in the U.S. were early adopters of fax machines, and quickly moved to the Web, despite problems with connectivity. In Australia, aboriginal communities became local TV content producers, and developed their own samizdat of aboriginal television; but there are infrastructure problems as big as in the U.S.
Ubicomp and religion
The rhetoric of ubicomp is profoundly secular, which may be a problem, given how religion helps shape many daily practices.
The use of computing technologies for religious purposes challenges some basic assumptions of the kinds of work that technology does (both literally and culturally). Attending to religion also informs other larger contexts for technology consumption: i.e., privacy, security, etc..

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