1 Introduction
The COVID-19 pandemic has had an unprecedent psychological and social impact on a significant part of the world's population, with multiple national ‘lockdowns’ pushing people towards more virtual interactions and screen-based technology use in nearly all domains of their life [
56]. At the start of the pandemic, there was found to be a spike in downloads of video-conferencing applications like Zoom (https://zoom.us/), and both individuals and communities adopted these for staying connected with others at a geographical distance [
78]. This included communities of faith who have self-organized and found new ways to reach out and practice together online at this time [
7,
29,
33,
58,
70,
77]. In response to the pandemic, faith practitioners have used tools like Zoom to connect from their homes, for chanting or praying with others; Video-mediated communication (VMC) (e.g. Zoom, Microsoft Teams) has enabled people to maintain their daily faith practice online, and has provided new ways of congregating. However, online video-mediated interactions have also made such communal activities difficult to enact online [
20,
70] and faith communities are not an exception as other groups also struggled to congregate remotely [
57]. While it is not a new practice to connect online to access spiritual content or to participate in faith-related activities, the pandemic has accelerated the trend of mediated interaction, presenting new challenges and implications for faith community members’ engagement [
7,
29,
33,
57,
70,
77]. The use of VMC tools has been found to deeply change and alter the essence of religious and spiritual practice [
7,
70,
77]. More generally, research conducted during the pandemic demonstrates the impact of increased screen-time on people's mental health, with consequences for social connectedness [
56,
60]. Lockdown restrictions have lifted across the world at time of writing, but it is not clear for faith communities how best to move forward with utilizing Internet-enabled devices and VMC tools. While online technologies have increasingly been adopted for practicing faith (i.e. [
33]), congregating physically and experiencing a sense of community in-person are found to be vital qualities for sustaining faith practice [
7,
77,
80].
There is limited research in the field of Human Computer Interaction (HCI) on how VMC and digital, Internet-enabled technologies can be designed to address the needs and values of people with religious or spiritual interests [
77]. HCI researchers tend to focus studies on monotheistic religions that share a belief in a single God figure, not yet considering forms of Faith and Spirituality that are more diffuse and connected to more mystic phenomena. Most recently, HCI researchers have called for more critical explorations that are inclusive of different faiths, religions and spiritual traditions [
49,
59], and this has gained new significance with COVID-19 [
7,
33,
58]. Critical investigations are also needed for addressing how social media platforms are increasingly involved in moving religious activities online [
53]. Data privacy and user vulnerabilities in mediated communications for Faith and Spirituality require closer consideration. Indeed, a recent report [
51] highlights how mobile applications (apps) for prayer and mental health have inadequate privacy policies with regards to tracking, sharing and capitalizing on users’ most intimate thoughts and feelings. Furthermore, it is understood how digital technology use may shape people's attitudes, experiences and relationships, with the risk of negatively impacting selfhood and connections to others [
35,
67]; however, the community practice of Faith remains an underexplored context for this. This research also has relevance beyond HCI as demonstrated by the recent call from healthcare providers that stressed the need to understand Spirituality and Faith as critical to people's lives and overall health, encouraging more collaborations with faith communities [
26]. The study reported herein is arguably timely for empirical evidencing and critically reflecting on the experiences afforded by VMC tools like Zoom and how these may shape Faith practices, people's sense of community, and the potential impacts on broader quality of life.
In this paper, we report on a qualitative study that captures individual experiences of practicing Buddhism online with other members of a Buddhist community in the UK during the COVID-19 pandemic. This study involved semi-structured interviews and incorporated an autoethnographic component conducted by the first author who is also a member of the research population - a practicing Buddhist and member of the organization that the interviewees were recruited from.
1.1 Background, motivations, and research positionality
Both authors are interaction designers and researchers, born in Europe, with professional experience of applying social science methods in HCI projects. They both have a strong interest in Spirituality. Durrant has a Christian background and is not currently part of a faith community. Claisse was an atheist by background and started practicing Nichiren Buddhism in the UK five years ago, in 2018 becoming a member of Soka Gakkai International (SGI), a Buddhist organization centred on respect for the dignity of life, engaging approximately 12 million members practicing in 192 countries (www.sgi-uk.org/). At the time of the interviews, all participants including the first author were members of this organization.
For this research, we use Buie's [
13: p
7] definition of Spirituality: ‘a person's relationship with the sacred or transcendent, with their ultimate values, with what purpose and meaning that relationship enables them to create in their life’. In the case of Nichiren Buddhism, practice, Faith and study constitute three essential pillars: Practice here refers to the act of chanting or praying, Faith relates to actively sharing this philosophy with others, and finally, members are encouraged to study Buddhist principles with the aim to understand how these can be applied in daily life. In contrast to Monotheistic religion, there is no external God figure; and instead of believing in an external or supernatural being, the belief is that all people have the potential to become happy in this lifetime. The practice of Nichiren Buddhism consists of chanting a mantra and reciting chapters of a sutra twice-a-day, in the morning and evening in front of an altar. Members usually have a set place at home for their altar and are encouraged to regularly visit others to
chant with them. The Buddhist community plays an important part with discussion meetings being a core activity of this practice. These meetings tend to be held monthly at a member's home and often start with chanting together for 30 minutes, followed by study or discussion of a theme.
As early as February 2020, the organization stopped all in-person meetings to prevent the spread of the virus [
27]. Guidance was subsequently shared about how to use tools like Zoom safely [
62] and, since then, the community has self-organized for practicing online via Zoom and WhatsApp [
79]; see Figure
1. In May 2022, the organization encouraged members to gradually meet in-person again where appropriate and safe. But at the time of writing this paper, a large majority of members in the UK are still joining meetings online and there are some uncertainties about how best to move forward with technology so that no one is left behind.
Motivated by such challenges, we set about this research to address the following research questions (RQs). RQ1: How have members of a Buddhist community used Internet-enabled technologies and video-conferencing tools to continue practicing with each other during the COVID-19 pandemic? RQ2: How have community members adopted online and digital technologies for their practice while shaping new collective experiences of Faith? RQ3: How can supportive digital technologies be designed to support faith practice after the pandemic? Insights reported in this paper capture members’ experience of adjusting to living with COVID-19. We reflect on our findings to explicate the values and needs associated with such practices and how these inform HCI research and Interaction Design (IXD) practice.
1.1.1 Definition of key terms.
Next, we briefly define terms used in the remainder of this paper. In this Buddhist practice, members chant to the
Gohonzon (Figure
1), which is a scroll containing mostly classical Chinese calligraphy on white paper. Buddhist members chant regularly with others either in-person or remotely. The latter is described as practicing in
Domei where members organize a particular time to chant together remotely from their own houses and without any technology. In this Buddhist practice, the belief is that everyone possesses
Buddhahood, which can be described as the highest life state or a form of enlightenment. Finally, the word
district refers to the way that Buddhist members are organized in groups: as part of the SGI, members practice locally within a group that represents a particular
district or geographical area. In essence, the
district is a micro-manifestation of world peace with diversity and transcending difference at its heart.
1.2 Paper aims and contributions
The overarching aim of this paper is two-fold: first, to report on qualitative understanding about how online and digital technologies have shaped new experiences of practicing Buddhism together; and, second, to contribute to the development of a conceptual design space for enriching spiritual experiences through mediated interaction that is meaningful to practitioners in communities of Faith. We also draw out the limitations of existing tools, and explore the role and appropriateness of using tools like Zoom to facilitate online spiritual practice within a faith community. We do this by relating our research and findings to work in HCI that offers critical insights for using tools like Zoom [
23] plus design strategies for fostering meaningful and genuine feelings of connection with others [
67]. (1) We advance the limited literature on Religion and Spirituality in HCI by reporting empirical findings on mediated religious and spiritual practice focusing on community aspects of Faith. (2) We lay the foundations for an approach to IXD that is about collaboratively (co-)envisioning tools that can support this mediated practice, by relating our findings to HCI discourses on Techno-Spirituality [
8,
13,
14,
80], Tangible Embodied Interaction (TEI) [
67], Soma Design [
35,
46] and More-than-Human Worlds [
2,
18,
24,
36,
76], and identifying limitations of existing tools. Finally, (3) we contribute to IXD research and practice within HCI by generating design considerations to spark inspiration, further critical reflection, and future research on this subject.
The paper is structured as follows. First, we report on a review of relevant studies for investigating technology-mediated spiritual practice. Second, we describe our dialogical methodology that was guided by an autoethnographic method complemented by semi-structured interviews with other Buddhist members within the same faith community. We report on our analysis and findings, and discuss opportunities for developing future HCI research and IXD practice. We suggest that our study insights are transferable to the study of other community practices of Faith and for understanding wellbeing and community resilience in the post-pandemic context.
4 Findings
We report on four overarching themes from the analysis that communicate how the Buddhist community adjusted to online practice: Section 4.1 describes the motivations, values and qualities associated with the Buddhist practice; Section 4.2 captures how members used technology to remain connected during the pandemic; Section 4.3 evidences the limitations of existing tools used by the community to practice together remotely and Section 4.4 conveys the potential roles that technology could play going forward, raising new implications for the community. Each theme is contextualized and introduced with autoethnographic insights from Claisse. Where relevant, we have included supporting quotes in Appendix A.
4.1 Pre-pandemic experiences: values and feelings of practicing Buddhism
Participants were asked how they were introduced to the Buddhist practice and what they liked about it. It was helpful for Claisse to reflect with other members on the values and motivations for practicing Buddhism in order to better make sense of the challenges of online and remote practice during the pandemic (described in 4.3). This section opens with Claisse sharing memories about her first Buddhist meeting, which introduces some of the qualities of the practice that were discussed with participants and that are unpacked in the following subsections.
First author's Field Notes #1: I have vivid memories of my first Buddhist meeting. It was Winter 2016 and a friend of a friend who was practicing drove us to someone's house where we were warmly welcomed with smiles and a hot drink. I remember the conversations on the way there, which fed my curiosity and excitement... In the living room, there were about ten people, half of them were sitting on chairs and the others on the floor, all facing an altar lit up with candles. I listened to them chanting for some time before they organized themselves in a circle for the discussion meeting that followed. Someone who was in charge of moderating introduced the topic for the discussion and people took turn to share personal experiences and encouragements. Since then, I've moved to the North East of England and gained more responsibility in the community. Before the pandemic, I enjoyed hosting meetings regularly at my home. This played an important part in how I established myself in a new place and for creating connections with members locally whom I am now good friends with.
4.1.1 Self-development and progressing one's life in a positive direction.
The Buddhist practice was described as an inherent part of participants’ lives in terms of self-development and moving one's life forward. Participants described the significance of Buddhism using words like ‘potential for transformation and renewal’, ‘human revolution’, ‘value creation’ and ‘opening up’. Participant Mark recalled gradually changing his behavior and outlook on life as he started practicing and described Buddhism as ‘a way to change the world’. Eren recalled a process of self-transformation and opening herself up when she started practicing. Hiro is a young member who grew up with the practice; he commented on how Buddhism formed and shaped who he was today (supporting quote #1, Appendix A). While Claisse did not grow up with the practice, she could still relate to this and recognized the impact of Buddhism on herself in terms of her recent personal development and understanding of Life. Claisse also discussed with participants how through Buddhism they were able to find meaning and value in everything, even in the most challenging situations. Giulia described her practice as a way ‘to grow into a better human being’ while others conceptualized it as a tool for moving their life forward to achieve goals and revolutionize one's life (Phil), to overcome anything (Eren) and to progress their life in a positive way (Mary). Participants also talked about the significance of other members’ stories, experiences and practice that inspired them in that ongoing and transformational process. This resonated with Claisse who has also felt inspired and motivated by hearing others’ experiences of transforming everyday life situations through their Buddhist practice.
4.1.2 Belonging to a community that is like friends or family.
The selected notes presented by Claisse at the start of 4.1 emphasize the social connections and friendships developed through Buddhist practice. Indeed, the bonds that members formed over time were described by participants as a significant part of the practice. Ingrid observed that ‘the friendships you form and the support you form’ were one of her favorite things and the Buddhist community was described as ‘an extended family’ (Pauline, Eren) and as ‘a real kind of social family as well as being a spiritual practice’ (Helen). Eren appreciated having those ‘unconditional caring relationships’ and commented that ‘[with the community] We know that someone besides our family care. That feeling, I love, and I want to also offer’. Giulia who moved from Italy to London a few years ago recalled not knowing anyone and feeling lonely back then. After connecting with the local Buddhist group, she felt surrounded by friends who cared about her: ‘I felt loved, I felt trust, I felt support… I felt that kind of family as I call it, because I have an SGI family here in the UK, even if I'm not from the UK. I have a family here’. Claisse could relate to this as she had a similar experience when moving to a new city four years ago and connecting with the local group in her area. When talking about attending Buddhist meetings at someone's home, participants described a caring and compassionate environment; they recalled ‘being embraced emotionally’ (Pauline), ‘being treasured even as a young mind’ (Ana) and Millie described always feeling welcomed, which gave her a sense of belonging (supporting quote #2, Appendix A).
A sense of belonging was also experienced at a global or national ‘level’ in terms of being part of an international organization. One participant described that ‘global feeling’ (Millie) by feeling connected to members in other parts of the world who make causes or take actions with a similar value system to her. Being part of the community meant that people did not practice in isolation: ‘the critical part of practicing this Buddhism involves, crucially, meeting people, either it's one-to-one or as a group’ (Ana). Participants also described how they supported each other through the practice and how in turn it benefited their own practice and wellbeing. Aldo talked about ‘nurturing each other's spirit’, Giulia stated that in order to support herself she needed to support other members and Millie described how she was able to establish a daily rhythm for her practice through the support of other people and added: ‘So I think the people always stayed the most important thing to me and they really inspire me to practice properly’.
4.1.3 The importance of place for building caring and trusted relationships with others.
In the context of meeting at each other's homes, participants described a trusted, non-judgmental and encouraging environment where they feel comfortable to share ‘honestly’ and ‘openheartedly’ with others. Hiro described himself as a reserved person who really values attending Buddhist meetings in person because it gives him ‘a place to open up’. For him, in-person Buddhist meetings afforded a sense of trust and openness, which was valued particularly when sharing about mental health difficulties (supporting quote #3, Appendix A). In a similar way, Giulia who has a leadership role in the organization described how before the pandemic she was able to create a connection with other members through one-to-one interaction and this in turn fostered trusted relationships. She recalled episodes of walking people back to the bus stop post-meeting and how chatting with them helped create that trusted relationship: ‘It was that human aspect that you don't have now [online]’. More generally, Claisse also noted that trust, security and safety were key principles promoted by the Buddhist organization therefore providing members with some code of conduct, which underpinned their interaction with one another.
4.1.4 Inner connection through chanting.
An important aspect of the practice is to chant daily and in conversation with Claisse, participants described chanting as a way to connect with all parts of themselves and awakening their body; ‘I am activating my whole body’ (Millie); ‘when you chant that awakens every part of your fibre in your body’ (Ingrid). Phil described the vibrations felt; ‘I could feel it in my chest, it's vibrating through my body’ and Millie explained how the vibrations felt across her whole body somehow impacted her mind, going beyond the body; ‘So it sort of, yes, like this kind of activation of body and mind. It feels really dynamic’. Chanting was also described as a way to connect with something bigger than themselves and being in harmony with others and the wider universe. Phil further explained ‘So, the power of that sound, of the chanting, connects us to what we don't understand, to what we have maybe an idea about, but we can't actually prove it’. In the context of chanting together, participants also highlighted the importance of being in rhythm and being in sync with each other, which created power and energy. Eren described this dynamic and energetic feeling as ‘one voice gearing towards one direction’ (supporting quote #4, Appendix A).
Four participants voiced the benefits of chanting for their wellbeing and life more broadly. Ingrid described the feeling of chanting ‘as if someone puts a very warm blanket around you and wraps you around in this containing, warm, secure way’. The benefits of chanting were increased when practicing together: Hiro described ‘[the] effects that you get [from chanting with others], your body responds to that effect’. Chanting with many members together is much more powerful than doing it by yourself because ‘if you cannot lift yourself by yourself, do chant with others so others can help you to bring you in on the right track’ (Eren). Giulia explained: ‘When I'm chanting with others I'm feeling empowered, I'm feeling connected […] I have felt many times like my real identity as a Bodhisattva of the Earth (empowered individual) and you feel it when you chant with other people’. Three participants described how chanting with others felt: ‘kind of being lifted up’ and ‘being part of something that is moving up’ (Mark), ‘like I was walking on air’ (Mary). In the case of going to meetings, ‘you feel entirely refreshed in and out by interacting with people’, ‘like jumping into hot spring or sauna or something and then we feel really lifted, fresh’ (Eren). By discussing these feelings and sensations with others, Claisse started to become more aware of her own body when chanting, which helped her recognize the embodied qualities of her own practice.
4.2 Creating mediated community ‘connectedness’
Claisse asked participants about their experience of using tools like Zoom and WhatsApp for practicing Buddhism and staying connected with each other during the pandemic. The following excerpt sets the scene for how such tools were appropriated by the community. It also illuminated the challenges of creating connections online, resonating with others’ accounts reported in this section.
First author's Field Notes #2: When the first lockdown was announced we did not know for how long this situation would last. I remember conversations with fellow members on the importance of staying united as a district despite not being able to meet in-person. I helped with creating a Zoom link and a WhatsApp group for our district. We then reached out to individual members to let them know about the opportunity to join online from now on. We created a new schedule and some of us were logging in every single day, morning and evening, to chant online and support each other. Having this alternative felt important at the time as like many others, the repetitive lockdowns impacted my mental health and my motivation for doing things including my Buddhist practice. At first, I felt motivated to chant more but after a while, I felt tired of Zoom and found it challenging to connect meaningfully online.
4.2.1 Connecting on Zoom is better than nothing.
Overall, participants had mixed feelings towards using technology but half of them considered Zoom as ‘better than nothing’ (Eren) and as an alternative so one ‘could still hear that power [of others chanting]’ (Phil) even if it was virtually. Some districts used Zoom to set up daily sessions, which offered ‘a window’ (Mark) for people to meet and engage with the practice, which according to Aldo supported the group to be even more connected, cohesive and united than before. Participants were also reluctant or doubtful about using VMC. Mark explained that he was resistant at first, but in the end, did use Zoom to link up with other members, which in turn he found motivating and helpful for his practice (supporting quote #5, Appendix A). This resonated with Ingrid's comment that, if someone was in a ‘low state’ (e.g. feeling depressed), then chanting with others online could be motivating because ‘there is a person and it forces you almost to chant a little bit, which sometimes can be helpful’. Other participants also talked about how chanting on Zoom with others felt motivating and supportive: ‘If I do that, if I'm connecting there, put on the Zoom, listen to somebody doing [chanting], that's going to support my practice. It's very good in that respect’ (Mary). Helen described how the daily Zoom sessions helped with her routine when time just otherwise expanded. Millie also found chanting with other on Zoom encouraging. She reported how setting up a time weekly to chant with a small group helped create ‘a level of connectedness’ and sense of togetherness. This was also experienced by Claisse whose practice became more consistent as she felt motivated to chant more by connecting regularly with others on Zoom.
4.2.2 Different needs and preferences for connecting online.
There were difficulties with getting people online because like Helen many members did not know about Zoom or were not familiar with how to use VMC. Participants described ‘a speeded-up learning’ experience (Helen) whereby everyone had to learn something quickly to adjust to this unprecedented situation. For Aldo, this period of adjustment was confusing and disorientating at first, and it was important to accommodate people's different needs and preferences with regards to technology. But this was challenging because not everyone had a smartphone and some preferred to receive a phone call instead of connecting online, while others were not comfortable with showing their face on Zoom (supporting quote #6, Appendix A). Older members were also less familiar with connecting online and using tools like Zoom such as Pauline who was retired and not fully confident with technology. Mark who was also retired described not wanting to be in a meeting online with people that he did not know. Consequently, he would only join smaller meetings online with people he knew from his district, ‘and that is probably a bit of inflexibility on my part, and I am still holding on to that’. Helen who joined meetings via her phone reported that she did not connect via her tablet because she had limited data and online video call would get expensive for her. Younger participants also reported challenges for using technology: Ana described herself as a very ‘analogue person’ and for Hiro, attending meetings online was more challenging; ‘Because it's just, it was difficult for me to motivate myself to attend a Zoom more than it was for me to attend actual in-person meetings’. Three participants talked about ‘Zoom fatigue’ for people who already used their computer all day at work. Claisse could relate to this and empathized with Ingrid's observation: ‘so by the end I have been looking at a computer screen for such a long time the last thing I want is like a computer screen’.
4.2.3 Importance of being together for one-to-one connection.
Claisse reflected with participants on the importance of connecting on a one-to-one level to create what participants named ‘heart-to-heart connections’, understood as central to this Buddhist practice. However, there were difficulties with making such connections when unable to meet in-person. Some recalled that at times when restrictions eased, they were able to meet outside with another person. This was the case of Giulia who described the significance and particularity of those one-to-one in-person connections: ‘They saved me in terms of mental health… We were keeping our faith alive with each other’. Four other participants Ana, Mark, Helen and Mary described instances using these ‘windows of time’ to meet together during the lockdowns, emphasizing how those one-to-one connections are difficult to make online. Mary who regularly took walk with Claisse during this time observed ‘it's just nice to have those one-to-one conversations because you can't really have them on the Zoom in the same way, it's difficult, isn't it?’. Participants described other ways to keep connected like using phone calls as a ‘fresher’ means for connecting on one-to-one level. Others preferred chanting remotely without Zoom (in Domei) and two participants described using WhatsApp to let someone else know they were about to start chanting: ‘“I'm dinging in now,” you know, and then we chant at home. So, you get the feeling of other people chanting with you, but, obviously, you don't see them (Pauline); ‘“What about chanting now?” We don't create any video call or whatever. We just know that we are both sitting in front of the [altar]’ (Giulia). There is something powerful about knowing that someone else is chanting at the same time; and Claisse recognized that people find their own ways to connect or synchronize their practice with others.
4.2.4 Sharing information about the practice.
During the pandemic, participants explained that WhatsApp groups were created by members to share information within their local districts. This was new for participants who explained how those groups were initially set up to send announcements and practical information on how to join online meetings. But over time, the types of communication evolved as people started using the group to share about their experience and encourage one another. This was also witnessed by Claisse who was responsible for monitoring her district group. Sharing via Whatsapp was appreciated by some who enjoyed reading about others’ ‘little experiences or sharing little inspiration’ (Millie). However, three participants (Giulia, Eren, Mark) observed how WhatsApp provided a ‘false sense of communication’ (Mark), and felt less personal and authentic than voiced or handwritten encouragement (Eren, Giulia).
4.3 Practicing online is a totally different experience
This theme illuminates participants’ experiences of practicing Buddhism during the pandemic which they described as a totally different experience than before. This is captured in the following excerpt by Claisse, which highlights some of the key challenges discussed in this section.
First author's Field Notes #3: I recorded many of my frustrations when connecting online during COVID-19. It started before even connecting; when clicking on the Zoom link and being asked for identity verification via my mobile phone, which left me annoyed and often late for the meeting. Chanting sessions online would not really work for me but it was somehow comforting to see people on a daily basis and catch up with them, even briefly. We did try to chant together but it was just impossible because of the delay experienced with Zoom, we could not be in rhythm. So, to avoid the cacophony of sounds, every time before starting, one of us would offer to lead the session and everyone else would mute themselves. This felt weird at first and when leading sessions, I kept looking down to my screen to check that everyone else was still there in their respective Zoom boxes. I always turned my video on and often fiddled with my computer to position it so people could see me okay. At the end of each session, I would watch everyone log off and disappear from my screen before closing down my computer.
4.3.1 Chanting online with others just does not work.
Like Claisse, all participants found it challenging to chant on Zoom and the majority reported that it just did not work for them. Ana explained one major difference which she found hard: ‘So there was usually one lead person [chanting], and then we would mute ourselves and then chant together, which was quite hard’. This contrasted with ‘the proper chanting’: having one person leading and the others chanting in harmony and keeping the same pace (supporting quote #7 from Aldo, Appendix A). When using Zoom, Aldo described the necessity for people to mute themselves to avoid delays and noises but not hearing anybody changed his experience to one that was lonely and silent. As reflected in Claisse's Field Notes #3, others like Pauline described missing the ‘harmony’ and the ‘beautiful sound’ and as a result, felt ‘a disconnect’. Lack of connection was also described by Ingrid who usually feels energy when she chants with someone; ‘But I have never had this experience, not once, when I Zoom chanted’. Hiro's experience was negatively affected by hearing voices through speakers that were not in sync, and by having Wi-fi connectivity issues; this created a distance. The difficulty to be in rhythm with the lead person chanting was highlighted and this contrasted with in-person meetings, ‘We do it [chanting] very naturally in rhythm, very mystically again, but through Zoom, that was impossible’ (Ana). This was problematic because ‘being in rhythm with each other’ is a significant aspect of the practice but on Zoom ‘the voice of the Buddha doesn't connect’ (supporting quote #8, Appendix A). Millie described how she usually likes ‘joining someone's else rhythm’ but this was not the case online and four participants reported that they would struggle with people going too fast. Three admitted turning the sound down or giving up after a few minutes to chant in their own rhythm. Such experiences had a profound impact on people's practice and sense of connection with others as some felt like ‘begrudging’ the practice and observed a lack of power and unity (supporting quote #9, Appendix A).
4.3.2 Lack of focus and attention.
Another reported downside was the lack of focus and attention felt when online. Claisse described fiddling with her computer while Helen noticed that, when connecting through a smartphone, people have a shorter attention span so practicing online is not always a focused and dedicated experience (supporting quote #10, Appendix A). In this case, members may choose not to have their video on so they can feel more relaxed and ‘pretend’ to be there but they are not really there and this can change one's attitude as Mary observed: ‘[Switching off your camera] can change your attitude to your chanting […] I can blank you off and just be walking around the room, you know, and talking to you and pretending that I'm- [here]’. On the other hand, Millie and Ingrid reported feeling more distracted on Zoom by looking at the other people on the screen. Millie also reflected that using her phone was distracting her from focusing on the altar which is critical when chanting: ‘because then my eye level is with Gohonzon here, and then I change my eye level a tiny bit and I am straight on the Zoom squares. So, it is just a few, like, eyes up or eyes down’. Like Millie, Ingrid said that having a piece of technology equipment was distracting and she felt as if there was something ‘standing between’ her and the Gohonzon. Others also observed how text messages and emails would occasionally pop on the screen, and further distract – something Claisse experienced numerous times.
4.3.3 The things we've lost.
Participants talked about the things they have lost with the practice moving online. Hiro reported missing ‘that sensational feeling that I used to get, from actual audible, like, physical presence of people’. Millie appreciated connecting remotely from the comfort of her own home but observed that ‘there is some kind of stimulation and activation that doesn't seem to happen [online]’. She observed how with Zoom, ‘the senses are no longer active’; ‘Somehow there is a stimulus missing, I guess, to trigger this human experience – the smell or the feeling of being in a new place’. Ana observed that with Zoom, she missed non-verbal cues such as people's gestures and the atmosphere of the place. For Pauline, you don't get the same social connection on Zoom that you would have by chatting to somebody over a cup of tea. Indeed, members are missing out on the ‘ordinary conversations’ that are significant to the practice (supporting quote #11, Appendix A). Ingrid highlighted ‘the coffee that you get afterwards and the chit chat’ and Mary observed how ‘all those things are very humanizing’ but members are not able to do that online. This was also highlighted by Phil who described how things like ‘rubbing shoulders with each other, going to each other's houses, opening doors, sharing tea’ have all been removed to a certain degree through online interactions. Two participants (Eren, Ingrid) also observed the difficulty to hold dialogues online with multiple people. Ingrid observed that ‘people have much more monologues rather than an actual discussion and a reflection’ and concluded: ‘So all things that made Buddhist meetings special, we have lost’ (supporting quote #12, Appendix A). Claisse further reflected on not being able to host meetings any longer in-person because of the pandemic. She recognized losing an important aspect of her practice as she particularly enjoyed hosting meetings and described it as a way to bond with members of the community (in Field Notes #1).
4.3.4 Personal Security, Trust and Privacy concerns.
Participants highlighted some concerns regarding sharing online at meetings. Ingrid and Mark described that they felt less compelled to share experiences with other members because of confidentiality concerns. They both explained how in-person meetings were easier because people sit together and can see who is here with them in the room. This was less obvious during online meetings because anyone in the household could walk in without other meeting participants noticing – particularly if people did not have their video on. Eren commented about privacy and security in the case of new members joining meetings online and how too much it can be for them to jump in Zoom and talk about themselves with strangers. Giulia shared that in her case, she did not feel comfortable to join meeting online because of the situation with her housemate who complained; resultantly, she felt under pressure when joining meetings because she had to talk with a lower voice and with headphones, which she found upsetting: ‘I cannot purely express myself with my full voice… I have a filter, if that makes sense. I have a filter because I'm not feeling free to talk openly’. Giulia was also concerned about others who may be in similar or worst conditions than her, where people may not feel comfortable, safe or able to join meeting from their own houses.
In the context of sharing information on WhatsApp, Helen reported that she had personal reservations towards the ‘Facebook family’ and observed that as Buddhists, ‘healthier choices’ could be made. She voiced concerns about the company's level of social responsibility and attitude in the world, and did not want to associate herself with the company underlying values and actions in the world (supporting quote #13, Appendix A). Challenges for moderating content in WhatsApp groups were also highlighted. Eren explained that at the moment, everyone could send anything in the group at any times and suggested to set up a one-way system for sending announcements but acknowledged that this would prevent members from communicating and sharing encouragement. She also expressed the need for a monitoring system or a ‘systematic way’ to help control information sharing and group access as the district WhatsApp group grew significantly (supporting quote #14, Appendix A).
4.4 Enabling a sense of connection and leaving no one behind
Insights reported here are informed by an ongoing dialogue in the community about technology use and how it should be incorporated beyond the pandemic, over the long-term. The following excerpt reflects that, while there are opportunities for meeting in-person again, there is a need to consider how tools like Zoom may be incorporated, and for what purpose. This was discussed with participants and insights about the potential role of technology going forward are unpacked next.
First author's Field Notes #4: The WhatsApp group was created to connect with our district locally but over time, I found myself joining other districts’ WhatsApp groups and other meetings via Zoom. The ability to connect with other groups beyond geographical areas quickly became overwhelming. In my district, we also have had discussions for the past few months about how best to move forward with what technology offers. Last month, we have had our first in-person meeting again since more than two years and this felt really special. Being in a room again with others and chanting together, feeling the voices and vibrations in the room felt really powerful. However, some people still prefer to join online so we have also experimented with a hybrid format. I've also observed less engagement on our WhatsApp group recently.
4.4.1 Enabling a sense of connection through technology.
Like Claisse, four participants talked about how using digital and online tools enabled them to ‘get in touch with people that you usually wouldn't get in touch with’ (Aldo), and to meet with other members who live distantly, across other UK districts and beyond. Eren explained how the Zoom for their district is open to everyone as ‘a place to be together regardless of where they are and that they don't need to feel alone’. Using tools like Zoom has enabled members who have moved away to still join local meetings (Pauline, Eren) and Phil observed how this has encouraged a feeling of ‘global connection’. However, connecting in this way has changed the traditional community model of having people joining districts locally and practicing with other members of the same geographical area. In relation to this, Millie voiced concerns and observed that technology should instead support ways to strengthen connections between local members within the district; ‘if there are alternative ways of creating a closer feeling of connection in the district then I think that [technology] is really helpful’. Moving forward, Aldo described the importance of being creative particularly when using technology to connect with other members. In the context of not being able to practice together, he observed that ‘[technology] can be used in a really creative way, to create new ways of being together in the same room’. Hiro acknowledged technology as a powerful tool to connect with others but explained that it was about maintaining ‘that balance’ between using technology when we have to and connecting in-person where possible ‘to maintain that fundamental connection with people’.
4.4.2 Leaving no one behind.
The way the community adjusted to the pandemic illuminated the role technology can play to foster inclusivity and accessibility. Two participants saw the value of VMC tools like Zoom for people who are less mobile or can't afford to travel to meetings (Ingrid, Mary). Subtitles were also highlighted for making meetings more inclusive, and connecting via Zoom during the pandemic helped address feelings of loneliness. This was not always the case; Ingrid expressed that using Zoom made her feel more isolated ‘because at the end of the day you close your screen and you are all by yourself again’ (supporting quote #15, Appendix A). Two participants highlighted the need to go back to in-person meetings at a local level as soon as possible, with preference for using Zoom for bigger meetings that have a talk or lecture component (Ingrid, Aldo). Others explained that the community would need to be very careful in the transition to ‘the so-called norm’, to make sure everybody's life and preferences were respected (Mary). We discussed that some members may still feel not comfortable to meet people in-person. For Eren, ‘the bottom line is not to leave anyone behind’ and to be flexible for following the dynamics of the members’ needs. Five participants (Aldo, Mark, Eren, Hiro) considered hybrid meetings as a way forward to provide alternative options for members who find it difficult to join in-person meetings. Eren shared that in her district they were thinking to host their first hybrid meeting soon to give people the opportunity to ‘make it through Zoom’ but setting up in a hybrid way had new implications which needed to be considered. Going forward, Mark suggested to keep the option of chanting on Zoom for those who want it, ‘just as an opportunity for people to connect’, ‘sometimes if you are struggling, if you are given a little push, you know, “Come and chant with us,” or whatever’. It was emphasized by Eren that Zoom should not replace but instead, give more options and an alternative to people who are not able to join the meeting physically. Participants also talked about digital inclusion and the importance of leaving no one behind. They were well aware that technology could also exclude those who may not use technology (Eren), cannot afford an Internet connection or ‘the same level of entry’ (Helen) or with the older generation, Mark commented that people may be less akin to changes in technology; ‘So, we have got to be very careful that we don't isolate or discriminate on that level’. Phil also questioned: ‘How do we keep connected to those who find technology incredibly difficult? And they don't just drift away’. Experimenting with VMC tools during the pandemic has raised new implications and considerations that are still being discussed and explored at the time of writing this paper (late 2022).
4.5 Findings summary
Findings in Section 4.1 pull focus on the values and feelings appreciated by participants about the practice pre-pandemic. Buddhism was described as an inherent part of members lives, contributing to their sense of self-development and to quality of life. The practice provided these individuals with a feeling of belonging to a community, where support was described in terms of unconditional caring relationships; friendliness and compassion were highlighted. Participants reportedly valued a safe and trusted environment that afforded qualities such as openness, honesty and sharing openheartedly. Accounts of chanting conveyed the nature of bodily sensations and how it was important to practice together and be in rhythm with one another to feel the power of the practice. Section 4.2 described how members adopted tools like Zoom to continue practicing together online and at a distance during the pandemic. All reported new ways of connecting with each other and sharing information about the practice, highlighting benefits for connecting virtually to address feelings of isolation and loneliness caused by the pandemic. However, limitations were also highlighted about finding it difficult to meaningfully connect and share online. This was expanded in Section 4.3 where we showed how the qualities of the practice were diminished when congregating online. All described their online experience as totally different than when practicing in-person: in the case of chanting online, it was impossible for members to be in rhythm or connect with each other and they deeply missed the social connections and dialogues afforded by in-person meetings. A majority also voiced concerns about trust, security and privacy, which should be considered for longer-term CMC. Section 4.4 focused on the future of mediated practice through VMC and digital tools more broadly. It is clear from the findings that while online tools do present opportunities for the Buddhist community, it is important to consider the different needs and resources that may be afforded to the community moving forward so that no one is left behind or excluded.
6 Conclusion
With this paper, we contribute to the limited literature on Religion and Spirituality in HCI by reporting qualitative insights about members’ experiences of practicing Buddhism online before and during the COVID-19 pandemic. Findings from interviews supported by an autoethnography by the first author show the potential of digital, Internet-enabled technology for maintaining connection for the collective practice of Faith, plus how adapting off-the-shelf CMC tools like Zoom for this practice has significantly shaped and arguably diminished the qualities of the practice. Our findings align with previous HCI work [
77,
80] and with a recent debate on a UK public radio about religion post-pandemic [
7], where religious leaders highlighted the value of congregating physically to experience a sense of community – found vital for fostering and sustaining faith practice. Our research is timely as it seems that there is no going back to how it was before COVID-19: we have evidenced how screen-based and online interactions have become part of the community practice of Buddhism, raising new implications and challenges presented by ‘techno-spiritual re-purposings’ [
8]. We evidence how technology-mediated interactions may influence individual and collective
experience of Faith, previously underexplored in HCI [
77]. We draw from related work to articulate design considerations for opening up future IXD explorations within the HCI field, of mediated practice in communities of Faith, which embrace
Critical Techno-Spirituality and
Care and draw upon TEI, Soma Design, RtD and More-than-Human approaches. We acknowledge the limitations of this reported study: our qualitative approach has determined a small, UK sample based in one regional district of an international faith organization; the study design and analysis is informed by the subjectivities of the first author's experiences that deepen the idiographic nature of the work; and we focus on the practice of Buddhism. However, we anticipate that our insights are transferrable to HCI research with
other communities of Faith; and more broadly we aim to advance the aforementioned discourses in relation to CMC support to whole-person wellbeing and community resilience in post-pandemic times.
A Appendices
Supporting quote #1
“And also, in terms of just self-development, I think the practice definitely formed and shaped who I am today. Even if I don't really see, like, a direct connection, like, there's so many things where, like, I don't know, the sort of morals that were taught through my family, and, like, my grandmother. Those sorts of things, which I've just been, sort of, exposed to in day-to-day life as a child; I think that's definitely shaped who I am. […] I think it's just a value, sort of thing. Like, having those values of certain aspects of life is something that I'll definitely want to pass on to next generations. And yes, it's just something I know that there is a connection to, which I can't deny. So, yes.” (Hiro, section 4.1.1)
Supporting quote #2
[In the context of going to Buddhist meetings] “Sometimes I feel like the more you go to someone's place you end up sitting in the same place, every time, and you start to create these comfort zones within there. So, this is also- I quite like this, like starting to get familiar with other people's spaces and- Yes, the welcoming for sure, and that is right from the beginning. I always feel you are treated that you have got a place there, no? Whether you chant properly or not, or whatever, people just almost like, ‘Ah, you are here, yes of course you are here because you belong here.’ That kind of feeling.” (Millie, section 4.1.2)
Supporting quote #3
[In the context of attending Buddhist meetings] “I've seen many people who've struggled with a lot of mental health difficulties, and, just struggling with what everyone struggles with. And just, like, the things that I would find really difficult to speak about, like, my own problems; they would just talk to me, even though they barely even know who I am. And that, sort of, sense of trust, and the sense of just openness is what struck to me the most, I think.” (Hiro, section 4.1.4)
Supporting quote #4
[Eren describes chanting in-person] “Then when we start chanting together, first 10 minutes, maybe we are much more feeling kind of dis-harmonious, but towards the end we are almost like one voice, gearing towards one direction. That dynamic that you can feel when you chant with others in the same room, those are really intense and strong and dynamically affects my determination. Always in a conviction and how powerful this is going to work out for me.” (Eren, section 4.1.4)
Supporting quote #5
[Mark comments on Zoom chanting] “I think to be able to link up with people in the morning and chant with them, I find that really valuable. It helps my practice and I think it offers a window for people to connect. So, that has been a positive and that is something that I think in the future I could continue.” (Mark, section 4.2.1)
Supporting quote #6
“Here [in the district], we have members who have many, many laptops in the one household, and others don't have a mobile phone and prefer to receive a phone call instead, and don't want to get on any technology, or Zoom, and showing their face, that's the last thing that they want to do, so I try to reach out first what kind of means did they prefer to connect. I got a lot of different responses. Some people say, no, no, that's not my way and I'm going to do Domei [chanting remotely without Zoom] behind the scene at eight o'clock with you and that's fine. I remember that time was a challenge. We didn't even know how to chant together over Zoom.” (Eren, section 4.2.2)
Supporting quote #7
“About the chanting, the proper chanting, before the pandemic, it was about having one person leading and the other people need to keep the same pace. And you can really feel immediately the feedback. I mean, the sound feedback of being together in the same room. And now, it can be a little bit- Not confusing, but a little bit surreal, just being yourself alone, not hearing anybody, because everybody has to mute themselves. Because otherwise there is a delayed noise or delayed effect, essentially, on Zoom. So, you feel alone, even if you know that there are people on the other side and you are all chanting together.” (Aldo, section 4.3.1)
Supporting quote #8
[Ingrid reflects on her experience of chanting with others online] “I think when you sit, like when you chant with other people together on Zoom, obviously you can't chant together. So the voice of the Buddha doesn't connect. It is like one person's voice. I think, also, that often when you have like- so obviously internet connections, stuff like this, sometimes it breaks. Particularly with Gongyo people don't- so because normally when you chant together, when you breathe someone else continues the chanting. So you are always in rhythm.” (Ingrid, section 4.3.1)
Supporting quote #9
[Millie reflects on her experience of chanting with others online] “When I am on mute I somehow don't join the other person's rhythm, because I find it so difficult to keep track of the sound of the thing, and my own voice… So, I have actually stopped trying to be in rhythm with the other person. So, I just can hear this random voice chanting and I am chanting my own rhythm, which it is fine, like, it is okay. But I don't feel it is the best possible experience, like, I definitely feel- I slightly begrudge and I am aware that I am not in- It is not about being in unison, isn't it, but there is something powerful about chanting with other people in this rhythm that we all have together.” (Millie, section 4.3.1)
Supporting quote #10
[Helen comments on the lack of attention when online] “It is like- I mean, I will go off and make myself a cup of tea if I need one. It is kind of a little bit more diffused, the attention, shall we say? And there is multitasking going on. But I mean, that is family life and I understand that. So, yes. So, it is not always such a focused and dedicated experience and I would probably put my hand up and say I am guilty of it. (Laughter)” (Helen, section 4.3.2)
Supporting quote #11
[Pauline compares in-person meeting with Zoom meeting] “You know, you'll be chatting to somebody over a cup of tea and a biscuit and something comes up, and it helps to establish things in you, doesn't it, when you discuss with other people. It becomes more than theory because we share, don't we? We share our views on things.” (Pauline, section 4.3.3)
Supporting quote #12
[Ingrid compares in-person meeting with Zoom meeting] “So all things that made Buddhist meetings special, we have lost. I think particularly when it comes to the District meetings, so the discussion meeting, for example. Because of the way Zoom works you don't actually have a discussion anymore. You have- okay, it is your turn now to speak and it is your turn now to speak and it is your turn now to speak. (Ingrid, section 4.3.3)
Supporting quote #13
“[As a Buddhist community] we are making causes and I think anything that we join, like if we are joining WhatsApp, then we are also joining that company's digital footprint. So, I have questions around that company's level of social responsibility and attitude in the world. So, that is why I have questions about, ‘Do I want to align myself to that company and what it stands for and be part of their party?’ and (Laughter) I am not sure I do.” (Helen, section 4.3.4)
Supporting quote #14
[Eren discusses communication within the district via the WhatsApp group] “I think we have to put that [monitoring system] in place at the district level at some point otherwise our WhatsApp group has over 30 people right now, including whoever just popped by once and they are happy to be on the group, so we don't know which information goes to all over the world. I'm very careful about it. That is difficult to control but difficult to remove because so many people are just like second nature now using the mobile phone and sending a text message.” (Eren, section 4.3.4)
Supporting quote #15
[On Zoom and feeling of isolation] “But I think when you feel low, when you feel not like a Buddha, when you feel just overwhelmed by your life, I think this is the time when we would normally access this heart-to-heart, human-to-human interaction, which I have so far not found that technology helps me, actually, overcome this. Quite the opposite actually, I think sometimes it can make you feel more isolated because at the end of the day you close your screen and you are all by yourself again.” (Ingrid, section 4.4.2)
