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Investigates the political, social, & technical conditions of community in information societies, paying particular attention to how the Internet has refashioned & extended traditional forms of association. It is suggested that the Internet specifically refashions & extends forms of community associated with broadcasting, in that both are centrally connected to processes of globalization & abstraction, & both are capable of developing autonomous virtual symbolic worlds. Moreover, both media are based on the common operation of individuating masses into atomized units. Thus, the Internet is not taken to signal a new decentered community. Instead, it merely represents a new mode of presencing that extends the comprehensive & monopolistic impulse already apparent in broadcasting. Rather than a replacement of broadcasting, therefore, the Interent's interactivity refashions processes of globalization & integration already under way. It is concluded that scholars would do well to recognize the continuites between past & present virtual worlds if they are to avoid undue celebration of cyberspace as a wholly new form of virtual community. 21 References. D. Ryfe

In a virtual environment, anyone can pretend to be anyone; one can make multiple accounts for themselves, and one can lie about their age or gender. This situation causes many problems not only for users but also for companies. Companies are unable to accurately assess their users to keep them safe by filtering age appropriate content, maintaining a trusted understanding of who the user is, or preventing users from exploiting their systems by making multiple accounts. (e.g. bots / multiple emails to get several free trials / circumvent a ban). The virtual environment affords malicious people the ability to duplicate themselves as infinitely many unique identities. My solution is a trusted business to business web service named OneMe. A OneMe account can be thought of as a virtual passport. OneMe issues an initial account after a one-time stringent verification/authentication process that requires a government issued ID. Subsequently, any virtual entity that requires a OneMe account for use, prevents users from duplicating themselves, impersonating someone else, or providing inaccurate essential details. OneMe gives businesses the ability to accurately understand who each user is, a privilege that is seldom afforded inside the virtual realm.

This article analyzes the online representations of the identity politics discourse of the elite Hindu nationalist community and the subaltern Dalit community. The assumptions underlying assertions about Hindu and Dalit identity on select Hindu nationalist and Dalit websites are remarkably similar despite deep ideological differences between the two. Developments in the Indian technological and cultural fields in the 1990s have enabled the emergence of a new mode of representing collective identity ('global primordiality'), which explains the resemblance between online Hindu nationalist and online Dalit discourse. The logic of global primordiality typically finds expression in cyberspace, where the realms of technology and culture intersect. The representational framework of global primordiality is shaped primarily by Hindu nationalists who also occupy a privileged position as elites in the Indian technological field. In its participation in cyberspace, Dalit discourse may tend to mirror this dominant mode of online representation, even as it remains opposed to Hindu nationalism.

The emergence of social networks has joined people from different parts of the world which has brought unconditional benefit to humanity. At the same time, the possibility of communication between citizens of different countries using the same platforms, foreign hosting companies and providers has created a new form of human identity – virtual identity. In turn, this has contributed to a new phenomenon, such as digital socialization of the individual. This has created comfort and additional opportunities for integration into society, but at the same time, this form has led to the blurring of traditional values, national cultures and the fragmentation of political consciousness.

In the modern world, religious identity continues to be one of the most important markers of a person's place in society. However, it is no longer just a mandatory prescribed identity, but actively transgresses under the influence of numerous problems of the modern world. By transgression of religious identity, the authors of the article understand its transformation, both in the direction of changing the level of religiosity as the confessional affiliation. This transgression is associated with a number of social factors – globalization, constant migration processes, value changes, and active spiritual search. With the advent of virtual space and virtual identity, there is another vector of transgression – towards the virtualization of religiosity. The main purpose of this article is to identify and systematize the main problems, related to the influence of virtual religious space on the transgression of religious identity in the real world and the formation of a new type – virtual religious identity. The main method is complex analysis. The article shows that problems with virtual religious identity begin at the categorical level, since they reflect the diversity of vectors of transgressive processes. In modern society, the transgression of religious identity is becoming a frequent phenomenon and variable, since a modern person can change both their religious affiliation and the nature of their religiosity several times during their life. But only virtual space offers unlimited possibilities-from the creation of new religious virtual associations to the appearance of many new fantasy religious identities. The main problem of further development of virtual identity will be the transformation of the level of sacredness, which will either lead to further secularization of the virtual religious space – or to the search for new forms of virtual sacredness.