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Muslim
Networks, Muslim Selves in Cyberspace: Islam in the
Post-Modern Public Sphere
Jon
W. Anderson, Catholic University of America Prepared for a panel on Public and Private Spheres in
Muslim Societies Today: Gender and New Media, Conference of
the Japan Islamic Area Studies Project on "The Dynamism of
Muslim Societies," Tokyo, October 5-8, 2001.
Abstract: This paper examines how Muslim
presences have emerged on the Internet and the role of
religion - specifically, Islam - in this sphere. The paper
looks beyond demographic expansion to its more social
characteristics. Three stages or phases of this emergence may
be identified: much as technological adepts were followed by
officializing strategies, those in turn have been overtaken
and surpassed in using the Internet by activist but distinctly
moderate Islam, for which the Internet seems peculiarly
congenial. This suggests a more complex dynamic than expanding
the public sphere by the addition of new voices and new media,
or relocating boundaries between the public and the private.
Instead, the emerging public sphere is being shaped by a
dialectic of network and identity processes advanced by
information technologies like the Internet that feature the
capacities of moderate professional sectors, which both
produce and consume Islam on the Internet.
Introduction
The Internet and its associated technologies have played
various and changing roles in the emerging public sphere of
contemporary Islam. It has been companion, arena, tool that
shapes as well as channels expression, fosters identities in a
globalizing world, providing both opportunities and
alternatives for networking among Muslims and of Muslims with
others. It has expanded participation and the public sphere of
contemporary Islam (Anderson 1999, Bunt 2000), with new
interpreters and new thinking that is not itself new or
unique: Islam has always articulated and been articulated
through networks fashioned by master-pupil relations among the
learned, in Sufi networks, among those seeking, studying, and
worshiping together, and travelers of various sorts. Here, I
want to focus on some gross features of how the social
dynamics of the Internet and its evolution intersect and
affect the social dynamics of Muslim public spheres.
For convenience, I arrange this discussion around three
phases of these interrelations to highlight their intersecting
social dynamics:
- technological adepts first brought their
interests as Muslims and core texts of Islam on-line when
the Internet was still primarily a scientific and research
medium
- activists and official voices followed as the
Internet began to move into wider public realms with
technological innovations beginning with the World Wide Web
- spokespersons and audiences neither so activist
nor so establishment bring broader explorations more
characteristic of a bourgeois public sphere that is
organized by the practices of a widening and increasingly
professional middle class and, correlatively, "moderate" in
expression and interests that extend beyond institutional
boundary-maintenance
In this discussion I wish to make a few key points. The
first is that Muslims bringing Islam on-line have throughout
utilized the highest publicly available technology and so been
at the forefront of developing its uses, if not developing the
underlying technology itself. The second point is that what
emerges on-line is a creolized discourse. I prefer this term
to the more current talk of "hybridization," because it
preserves the primary reference to language, and hence to
communication, over the vague biological metaphor of mixing.
The process and its registers matter sociologically. Creoles
are not just mixtures; they form a continuum of "intermediate
languages" between otherwise separate discourse communities
and link language to social realization in performance. My
third point is that Islam on the Internet is performative, not
merely paradigmatic but a pragmatic engagement of witness and
of connection, and that these connections grow uniquely in
this medium. They include ways that Muslims connect their
lives with Islam and extend those connections beyond the
parameters of previous networks for a wider range of persons,
including women. The last, and overall, point I wish to make
is that these voices, connections, identities and performances
represent a "missing middle" between the Islam of
intellectuals subject to textual analysis (of thought) and
Islam of the folk or masses more likely to examined in terms
of social forces. Let me try to connect these points
briefly.
Technological Adepts
The Internet that is arguably the fastest-growing medium of
communication in recent history was not, as sometimes claimed,
invented for secure communications in the event of
thermonuclear war. Instead, it was pieced together out of
existing technologies by engineers for their own work and from
the beginning embodied their collaborative work habits. It
emerged from a world multi-user, interactive, networked,
multi-media computing that had already overturned the regime
of and centralized processing on mainframes tended by
specialists and put computers in the laboratories of
scientists and engineers. The Internet’s history is one of
expanding this user-base by extending local networks to wide
areas. It employed the newer regime of interactive computing,
extending that first to distant machines, then to disparate
systems, and almost immediately to their operators with the
invention of electronic mail in the early 1970s. By the
mid-1970s, the Internet Protocol enabled virtually infinite
connection of networks and with that a growing base of users
and uses they devised such as remote file archives and
electronic discussion groups. It spread from scientific
laboratories throughout universities, embodying their values
on fast, flexible, and open communications between persons of
like interests or focused on common projects of creating and
adjudicating knowledge.
Almost from the beginning, users brought avocational as
well as vocational interests and values on-line, creating
information archives and particularly proliferating discussion
groups on topics ranging from science fiction to hobbies, also
politics, and notably religion. And these attracted others as
the Internet public spread from engineers to scientists, to
other researchers, throughout universities, and into the
professional publics surrounding them. The social dynamics of
the Internet may be summed up as voluntary associations, new
users, new uses, leveraging expertise, and the emergence of a
publication medium that was more interactional than mass
media, but with potentially world-wide reach. In other words,
the physical network followed and fostered social
networks.
By the early 1980s Muslim texts began to appear on-line in
the form of scanned translations of the Holy Quran and Hadith
collections, placed there by students who were Muslim and
studying or working in the high-tech precincts that spawned
the Internet. By their testimony, they were motivated to use
their skills to assure a place for Islam in the on-line
medium, whose potential to reach a new public they understood.
That is, they were laying claim for their religion, performing
pious acts of witness, experimenting, and reaching out to each
other in this medium. Their tools were command of the
technology and the core texts that embody for Muslims the
foundations of their religion.
Texts of the Holy Quran and Hadith of the Prophet came
on-line detached from conventional interpretive apparatus,
which was replaced by another "intellectual techniques" that
came with the expansion of modern higher education and the
rising numbers who receive it in Muslim countries (Eickelman
1992). The discussions that followed texts on-line were
dominated by persons tracked early into engineering and
science, many of whom often returned to religion after
training in other techniques than the traditional text-focused
disciplines of tafsir, fiqh, and ijtihad. Utilizing
science-based training, they produced in electronic discussion
groups a sort of creolized discourse of and about Islam that
mixed styles of reasoning and terminology from the separate
languages of science and religion in an "inter-language" that
is not so much a combination as it is sociologically a link
between two realms of discourse. Those fluent in different
parts of the continuum could join and communicate, not in a
new super community but through intermediate communities.
This sort of discourse is beyond the scope and frequently
beneath the attention of those specifically learned in Islam,
and is still frequently dismissed for lacking the "proper"
skills and training of traditional hermeneutics. To some, it
is even an affront, to others an indication of the need to
regularize or bring the discourse back within official
parameters, which is the characteristic of the second phase of
Islam on-line.
Officializing strategies and activists
The second phase emerged partly in response to the first
but also partly in response to the opportunities for forging
alternative channels of communication and thus publics. It is
marked by officializing strategies and frequently radical
activists. For both, the Internet is less a medium of
interactive communication than for publication of views, which
analytically break down into two kinds of projects.
Activists were already developing perspectives that Gaffney
(1995) called "jihadist," advanced as alternatives to ‘ulamid
conventions but more engaged in political causes and life than
the still-textualist emphases of tech-pioneers. They share
with the pioneers the application of other skills to religious
interpretation -- in this case political skills and experience
that link activists with the world and constituencies in it.
To one side, they press critique of the 'ulema' and on the
other critique of society and politics, which the discourse of
jihadists link as equally problematic, albeit in different
ways. That is, the world of political Islam is likewise a
continuum of intermediate discourses and identities.
After these who seized the opportunity in the new medium to
press calls to action into an international space, and more
hesitantly, came the institutional spokespersons and discourse
of what may be termed Islamic establishments. In the US, for
instance, the Embassy of Saudi Arabia, which asserts special
claims to protect Islam, placed on-line copies of its
brochures. It was followed by daw’a organizations’
apologetics, the International Islamic University created by
the Organization of the Islamic Conference, and in time a
multitude of national Muslim organizations, madrassa, and
other vehicles through which a more established Islam of
‘ulema’ came on-line, explicitly to give "correct" information
about and interpretations of Islam. Like activists, they were
intensely focused on boundary-maintenance, but also
systematically attended to practical concerns of Muslims, such
as where to find mosques, halal butchers, schools in Western
countries -- in other words, both ritual needs of Muslims and
calls to action. They focused on how to compose a Muslim life
both didactically and increasingly with information. Iranian
projects at Qom and other seminary cities put even more
extensive texts of religious instruction and interpretation
on-line date in the 1990s. By 1999, Al-Azhar had come on-line,
in both English and Arabic, both with web-pages like any
university and as a source of authoritative religious guidance
from the religious establishment.
This phase is importantly facilitated by technological
development of the World Wide Web, the hypertext-linked and
multi-media graphic user interface that finally opened the
Internet to wider publics. The Web returns the Internet to the
interactive character that denominated it initially, but with
a much broader ease of use and a less "technical" face.
Indeed, to most users and to virtually all new ones since
1990, the Internet is the World Wide Web. And this
user-friendliness, of course, facilitates a broader range of
networks, network processes, networking habits, producers,
consumers, and identities in general.
Online advent of moderate Islam
If the first and second phases are characterized by
assertion, moderation marks an emerging third phase.
Moderation both in terms of a broader middle range of opinion
coming on-line, and also a shift to discourse and connections
to harmonizing religion and life, particularly modern life.
After the technological adepts, jihadists, and ‘ulema’, a
broad middle ground is drawing on the Internet’s widening base
in the broader world of professionals that follow engineers
and scientists on-line and have interests less in debating
about Islam that in fitting Islam to the contours of modern
life.
This growing middle class, particularly of professionals,
in Muslim countries like their counterparts worldwide, have
skills and inclinations to turn to the Internet for
information and use it as a medium of communication. The
Internet is part of their world. Demographically, their
numbers may be small in the Muslim world, but their importance
is as a growing middle between traditional extremes of elite
and folk, and their habits increasingly denominate the public
sphere with middle-class, middle-of-the-road values,
interests, and professional styles. Many of them in Middle
Eastern countries have transnational ties, and throughout the
Muslim world they move between local and transnational
spheres, link different domains, and thereby forge the
intermediate public spheres between family and state.
The on-line world resonates with theirs, and in it have
emerged a range of Islamic voices and media directed at them
and patronized by them. Some hark back to the first phase,
such as a fatwa site created by a young Muslim studying in a
Catholic university in the United States who aims to speak
from and to the experience of people like himself. Some
continue the activist stance of the second phase, such as the
Hezbollah website that features Shaykh Nasrullah, or the
establishment Islam on sites produced by Iran’s madrassa and
religious foundations in Saudi Arabia, Malaysia, and by
Al-Azhar. But there are also others reflecting a broader and
more diverse audience. Here, I would mention one of the more
ambitious, and professional, IslamOnline,
based in Qatar and with offices in many countries including
the US and Europe.
IslamOnline is professionally produced and uses the latest
web technology (for rapid interaction with databases,
submitting responses) and in Arabic and English. Its
technology is produced and maintained by the same group of
companies that also moved Al-Jazeera Satellite Television
online in Arabic. It is configured as a portal, in the latest
fashion, providing a daily selection of international news
about and of interest to Muslims and a range of advice from
formal fatwas issued by ‘ulema’ in response to psychological
counseling focused less on behavior than on psychology. There
are other similar Islamic portals, but IslamOnline features
perhaps the most famous Sunni preacher today, Shaykh Yusuf
Qaradawi.
Shaykh Yusuf is widely regarded as a moderate in the Middle
East, where he has a following (not only on the Internet)
among middle class professionals looking for an Islam that is
orthodox, moderate in expression and views, and relates to
their lives and issues of how to lead a Muslim life in a
modern world. Shaykh Yusuf trained and taught at Al-Azhar, but
adopts a more popular style, rational but direct, associated
with what Malika Zeghal (1999) has called Azhar’s periphery of
the classically-trained but positively engaged with the world
and with middle-class concerns, styles and outlooks. Others of
this tendency are also on IslamOnline, so, in the traditional
fashion, a Muslim seeking guidance may choose his or her
shaykh but through a shared on-line space.
In addition to formal fatwa, more informal counsel is also
offered on IslamOnline for questions that may be phrased as
social, rather than precisely religious issues, such as
marriage counseling outside the limited interests of fiqh. In
other words, every question does not have to be a religious
question to be put to religious advisors; their counsel as
Muslims may be sought also in registers similar to the advice
columnists in newspapers.
And this dialogue is recorded and available, in Arabic and
English, on-line for inspection by third parties, who get to
see "what the Shayks say," as one put it to me recently in
Jordan. He went on to draw a parallel to "sitting around the
mosque" as ways to become acquainted with the views and style
of a shaykh. In other words, the medium affords a continuum
not only of formats from counseling to religious ruling but
also a continuum of interaction from silent and self-directed
seeker to actively engaging the shaykh. Moreover, they are
accessible internationally, effectively creating a new public
that itself combines traditional elements with modern
technology.
This site, and others like it, also offers composed
lessons, hadith interpretation, scripture and a range of other
pronouncements, such as Shaykh Yusuf’s recent condemnation of
the September 11attacks in the US as breaching prohibitions in
the Quran against attacks on innocents and non-combatants,
women, and children. But the innovation is interaction with
the shaykhs, joining the interactivity of the first phase with
the pronouncements that defined the second.
This attracts a significant number of women among the
seekers represented and specifically addressed on IslamOnline,
and women’s problems occupy a prominent place in the overall
content, particularly problems posed in modern conditions.
These problems include engagement and marriage where one or
both are overseas for work, school, or other reasons; raising
children and issues of consumer culture as well as with
in-laws, which occupy women everywhere; living in non-Muslim
societies and problems not just of comportment but also more
"modern" registers of psychological compatibilities. The
anonymity of the Internet, and its reach, are important for
enhancing the ability to "browse" opinion-givers prior to
interacting with them, as is -- as one woman put it to me --
the ability to get access to a shaykh without regard to
physical as well as social distance.
However small or otherwise confined such constituencies
might be in any one place, the Internet’s worldwide reach and
social dynamics, from anonymity to its favoring the skills of
professional middle classes, provide a way for those to
assemble in a common public space with a new accent.
Concluding remarks
In sketching these phases broadly, I do not mean to imply
that these characteristics are so categorical. What I do want
to indicate, however, is the interaction of social dynamics
rooted on the one hand in features of Islamic networks and
identities and, on the other hand, in a socially organized
technology.
The social organization and dynamics of the Internet are
based on values on instantaneous, worldwide, open
communication built into it by engineers, who initially made
it in the image of their own work habits. It has grown by
adding new uses and new users to accommodate a wider range of
interests, which are shaped and selected by its dynamics and
evolution into an increasingly public medium that is both
informational and, crucially, structured for communication,
which is to say for interaction. Unlike other interactive
communications, such as the telephone, it is public and
invites public behavior.
The social dynamics of the emerging public sphere of Islam
intersect these Internet dynamics that foster creolized
discourses and identities that in turn expand the space
between elite and folk, esoteric and exoteric, linking text
and tafsir, interpretation and interpreters in extended
continuua, along which people can move and meet, rather than
some vague mixing or merged "hybridization."
Finally, I would emphasize that this examination reveals a
world more of performances than of paradigms. These
performances are situated and densely contextualized, rather
than abstracted religious discourse. The Internet, built to be
interactive, affords opportunities for presentation and
representation, but also for selection and, particularly in
the third phase, opportunities for interaction beyond mere
assertion. Within their limitations, these interactions are
unconstrained by social and physical distance, and intimate
for those who are increasingly denominating their identities
and networks in those terms, and with it the public sphere of
Islam today.
References
Anderson, Jon W. "The Internet and Islam’s New
Interpreters." In New Media in the Muslim World: The
Emerging Public Sphere, edited by Dale F. Eickelman &
Jon W. Anderson. Bloomington: Indiana University Press, 1999.
pp. 41-56.
Bunt, Gary. Virtually Islamic: Computer-Mediated
Communication and Cyber-Islamic Environments. Cardiff:
University of Wales Press, 2000.
Eickelman, Dale F. "Mass Higher Education and the Religious
Imagination in Contemporary Arab Societies," American
Ethnologist 19(4): 643-54, 1992.
Gaffney, Patrick. The Prophet’s Pulpit: Islamic
Preaching in Contemporary Egypt. Berkeley: University of
California Press, 1994.
Malika Zeghal. "Religion and politics in Egypt: The Ulema
of Al-Azhar, radical Islam, and the State (1952-94),"
International Journal of Middle East Studies 31(4):
371-99, 1999.
_____
Jon W. Anderson is Professor and Chair of
Anthropology at the Catholic University of America and
co-editor, with Dale F. Eickelman, of New Media in the
Muslim World: The Emerging Public Sphere (Bloomington:
Indiana University Press, 1999).
This paper is based on research supported by grants from
the American Center of Oriental Research (Amman) and the U.S.
Institute of Peace. For permission to cite this paper, email:
Anderson@cua.edu
All Rights Reserved. May not be reprinted
in any format without permission of the
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