%0 Book Section %B Religion and Place %D 2013 %T Christian Evangelizing Across National Boundaries: Technology, Cultural Capital and the Intellectualization of Religio %A Lily Kong %K Alpha course %K audience %K Christianity %K cultural capital %K evangelical %K intellectual capital %K intellectualization %K London %K religion %K Singapore %X Christian evangelical work across national boundaries is often associated with missionary work. In this chapter, I focus on other strategies used in Christian evangelizing, particularly the widespread international dissemination and replication of courses about Christianity for the unconverted using standardized material and approaches. I examine how religious globalization (i.e. the convergence and conformity of religious practice across national boundaries) through such courses takes place, with the aid of technology, the tapping of shared cultural capital and the “intellectualization” of religion. I argue that such forms of evangelization work for certain audiences better than for others. Using the case of the Alpha course, an evangelical Christian course originating in London and replicated in different parts of the world, and focusing on its dissemination and effects in Singapore, I demonstrate how the evangelical material works best with a transnational elite audience with a shared cultural and intellectual capital %B Religion and Place %I Springer Netherlands %G eng %U http://link.springer.com/chapter/10.1007/978-94-007-4685-5_2 %& pp 21-38 %R 10.1007/978-94-007-4685-5_2 %0 Journal Article %J Area %D 2001 %T Religion and technology: refiguring place, space, identity and community %A Lily Kong %K community %K cyberspace %K place %K religion %K space %K technology %X This paper reviews the literature on the religion–technology nexus, drawing up a research agenda and offering preliminary empirical insights. First, I stress the need to explore the new politics of space as a consequence of technological development, emphasizing questions about the role of religion in effecting a form of religious (neo)imperialism, and uneven access to techno-religious spaces. Second, I highlight the need to examine the politics of identity and community, since cyberspace is not an isotropic surface. Third, I underscore the need to engage with questions about the poetics of religious community as social relations become mediated by technology. Finally, I focus on questions about the poetics of place, particularly the technological mediation of rituals. %B Area %V 33 %P 404-413 %8 July 2001 %G eng %U http://www3.interscience.wiley.com/journal/118968381/abstract?CRETRY=1&SRETRY=0