Document Type : Research Article
Authors
Department of Social Communication, Faculty of Social Sciences, University of Tehran, Tehran, Iran
10.22059/jisr.2023.353829.1374
Abstract
The advent of social media has significantly transformed the way in which individuals consume media. Prior to the advent of the internet, audiences of mass media, particularly those who watched television, were regarded as extremely passive. However, with the proliferation of social media, audiences have transformed into active participants who generate content and messages for fellow users, in addition to consuming media materials. By utilizing the functionalities offered by web.2, individuals from various social strata and positions entered the realm of media production.
The correlation between religious institutions and social media platforms is a critical link in the realm of religious communication. Religious communications in Iran, similar to other forms of communication, have evolved over the past decade due to the proliferation of mobile phones, the Internet, and social media. The expansion of Internet users’ access to social media has facilitated the access of Shiite clergymen to these platforms, leading to an increased utilization of social media. Alongside generating religious content, these clergymen have also utilized their social media accounts to attract audiences or followers by addressing nonreligious matters. Such is the case with regard to the number of Shiite clergymen who utilize Instagram. 2. What are the primary subjects addressed in their Instagram posts? 3. What is the correlation between the sample under investigation and the unique attributes associated with Instagram usage? 4. On Instagram, how do the vile clergymen represent themselves? The concepts of “attention economy” and “online celebrity” are the primary ones examined in order to characterize the representation of clergymen on Instagram. Certain scholars regard attention as a contemporary form of capital.
The methodology employed in this study is quantitative in nature. By means of quantitative content analysis, the methods by which 112 clergymen have generated and displayed digital content on Instagram have been defined. The content analysis of the clergy’s Instagram pages was conducted at two distinct intervals: occasional and regular.
The research findings indicate that Shiite clergymen have generated a greater volume of materials and content on Instagram during sporadic periods compared to the regular period. 69 clergies posted the content on regular days, while 82 clergymen posted the content on irregular days. Religious matters dominated the content of the articles published by clergymen on both routine and sporadic days.
The results of this research indicate that clergymen who were the subject of the study made efforts to address both religious and nonreligious matters, or a blend of religious and political, cultural, social, etc. The majority of studied clergymen have attempted to represent themselves in accordance with the opinions of other Instagram users. The findings indicate that clergymen have embraced the performative framework of Instagram in order to rehabilitate their image and activities. Thus, while attempting to construct an individualistic identity, the studied clergymen are diverted from the Iranian Shiite institutions that have weakened their structural behaviors
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