Digitized Presence: Refracted Spiritual Realities in Contemporary Nigeria
Main Article Content
Abstract
Presence has often been tied to physical proximity. In contemporary Nigerian Christianity, however, this assumption is increasingly difficult to sustain. This paper argues that digital mediation does not simply extend worship into virtual space; it reconfigures what counts as spiritual presence in the first place. Existing scholarship tends to treat media as channels of transmission or as sites of hybrid practice. While useful, such approaches do not go far enough. They leave largely unexamined the question of how presence itself is being reconstituted. Drawing on interpretive engagement with livestream services, WhatsApp prayer exchanges, and social media devotional practices, the paper develops the concept of refracted spiritual presence. The argument is that digital platforms do not merely carry religious content; they reshape the conditions under which presence is recognized, experienced, and authorized. In this setting, participation no longer depends on co-location. Acts such as typing “Amen,” sharing prayer messages, or joining a livestream become part of a wider field of mediated yet effective religious practice. At the same time, this transformation is not without tension. The increased circulation of spiritual content raises questions about commodification, visibility, and the shifting grounds of authority. What emerges is not the disappearance of presence, but its redistribution across interfaces, interactions, and everyday digital routines.
Downloads
Article Details
Section

This work is licensed under a Creative Commons Attribution 4.0 International License.
You are free to:
Share — copy and redistribute the material in any medium or format
Adapt — remix, transform, and build upon the material for any purpose, even commercially.
The licensor cannot revoke these freedoms as long as you follow the license terms.
Under the following terms:
Attribution — You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
No additional restrictions — You may not apply legal terms or technological measures that legally restrict others from doing anything the license permits.
Notices:
You do not have to comply with the license for elements of the material in the public domain or where your use is permitted by an applicable exception or limitation.
No warranties are given. The license may not give you all of the permissions necessary for your intended use. For example, other rights such as publicity, privacy, or moral rights may limit how you use the material.
How to Cite
References
[1] C. Hackett, “5 facts about religion in Nigeria,” Pew Research Center. Accessed: Jan. 14, 2026. [Online]. Available: https://www.pewresearch.org/short-reads/2025/11/11/5-facts-about-religion-in-nigeria/
[2] H. A. Campbell, Digital Religion, 1st ed. London: Routledge, 2012. doi: 10.4324/9780203084861.
[3] S. M. Hoover, Religion in the media age. Routledge, 2025.
[4] B. Latour, Reassembling the Social. Oxford University PressOxford, 2005. doi: 10.1093/oso/9780199256044.001.0001.
[5] S. Kazira and D. Pasura, “Africa’s clicks to faith: digital religious practices among transnational Nigerian and Zimbabwean youth in the diaspora,” Ethn. Racial Stud., pp. 1–18, Feb. 2026, doi: 10.1080/01419870.2026.2624636.
[6] N. U. Megwas, P. I. Ihechu, V. Benson-Eluwa, and G. A. Osuagwu, “Digital Christianity: Evaluating Exposure, Knowledge, and Use of Faith-Based Social Media Handles by Christians in Southeast Nigeria,” International Journal of Research and Scientific Innovation, vol. XII, no. VI, pp. 1188–1196, 2025, doi: 10.51244/IJRSI.2025.12060095.
[7] E. U. Ewoh, “Divine Algorithms? Artificial Intelligence and the Reconfiguration of Organized Religion in the Digital Age,” Àgídìgbo: ABUAD Journal of the Humanities, vol. 13, no. 2, pp. 752–765, Dec. 2025, doi: 10.53982/agidigbo.2025.1302.21-j.
[8] L. Zhang, “The Digital Age of Religious Communication: The Shaping and Challenges of Religious Beliefs through Social Media,” Studies on Religion and Philosophy, vol. 1, no. 1, pp. 25–41, Nov. 2025, doi: 10.71204/de63mn10.
[9] A. Z. Munibi, “Language as a Catalyst for Shaping Religious Identity and Political Ideology in the Era of Social Media,” Jurnal Multidisiplin West Science, vol. 4, no. 07, pp. 944–956, 2025.
[10] B. Meyer, “Mediation and the genesis of presence. Towards a material approach to religion,” 2012.
[11] S. Zuboff, “The age of surveillance capitalism: The fight for a human future at the new frontier of power,” J. Infor. Ethics, vol. 33, no. 1, pp. 84–85, 2024.
[12] V. Russo, “Digital Ethnography Theories, Models and Case Studies,” 2017, pp. 41–53. doi: 10.1007/978-3-319-54819-7_4.
[13] D. Radchenko, “Mediated Easter: Constructing Religious Rituals in a Lockdown,” Folklore: Electronic Journal of Folklore, vol. 87, pp. 105–124, Dec. 2022, doi: 10.7592/FEJF2022.87.radchenko.
[14] S. U. Haq and R. Y. Kwok, “Encountering ‘the Other’ in Religious Social Media: A Cross-Cultural Analysis,” Soc. Media Soc., vol. 10, no. 4, Oct. 2024, doi: 10.1177/20563051241303363.
[15] M. Harahap, B. Almamari, and R. Madzore, “The Role of Religious Influencers in Contemporary Islamic Communication towards the Formation of Religious Authority in Digital Media,” International Journal of Innovation and Sustainability, vol. 1, no. 1, pp. 55–67, Nov. 2025, doi: 10.65094/v7rzzr53.
[16] M. Andok, “The Impact of Online Media on Religious Authority,” Religions (Basel)., vol. 15, no. 9, p. 1103, Sep. 2024, doi: 10.3390/rel15091103.
[17] O. S. Ayotunde and O. F. Agunbiade, “The Digital Pulpit: A Theological Reflection on Christian Witness and Discipleship in the Era of Social Media,” Kwararafa Security Review, vol. 3, no. 3, pp. 217–232, Dec. 2025, doi: 10.64633/ksr.v3.i3.17.
[18] M. A’lan Tabaika and R. Roibin, “Digital Dawah and The Reconstruction of Islamic Authority,” al-Balagh : Jurnal Dakwah dan Komunikasi, vol. 10, no. 2, Sep. 2025, doi: 10.22515/albalagh.v10i2.12116.
[19] H. A. Campbell, “Approaching Religious Authority Through the Rise of New Leadership Roles Online,” in The Oxford Handbook of Digital Religion, Oxford University Press, 2023, pp. 344–360. doi: 10.1093/oxfordhb/9780197549803.013.16.
[20] N. Lubis, “Intersection of Traditional Religious Authority and New Authority in the Digital Space of Indonesia,” FIKRAH, vol. 11, no. 1, p. 135, Sep. 2023, doi: 10.21043/fikrah.v11i1.19678.
[21] I. AlMazaedh, K. M. Tahat, M. Alkhalaileh, and D. N. Tahat, “Digital religion in platform societies: authority, mediation, and social cohesion in algorithmic publics (2010–2025),” Frontiers in Sociology, vol. 11, Apr. 2026, doi: 10.3389/fsoc.2026.1802281.
[22] G. Philips, “From Institutional Authority to Digital Actors: The Transformation of Interfaith Dialogue in the Digital Technology Era,” Integritas Terbuka: Peace and Interfaith Studies, vol. 4, no. 2, pp. 243–260, Dec. 2025, doi: 10.59029/int.v4i2.75.
[23] D. Jung, “Church in the Digital Age: From Online Church to Church-Online,” Theology and Science, vol. 21, no. 4, pp. 781–805, Oct. 2023, doi: 10.1080/14746700.2023.2255956.
[24] C. O. Opara, N. J. Gbule, and R. Olumati, “Deux ex Machina (‘ God From the Machine’): Exploring Digital Worship in the Salvation Ministries, Port Harcourt, Nigeria,” Khazanah Journal of Religion and Technology, vol. 1, no. 2, Nov. 2023, doi: 10.15575/kjrt.v1i2.350.
[25] A. O. Nwankwo, “Mediatized Spirituality: A Critical Appraisal of the Media-Religion Nexus in Nigeria,” Romanian Journal of Communication and Public Relations, vol. 19, no. 3, pp. 17–31, Dec. 2017, doi: 10.21018/rjcpr.2017.3.242.