Abstract:

Today, when we experience one of the extraordinary periods in which the basic elements of life are stumbled, exceptional practices that concern the sources of meaning of the life world have become one of the pioneering topics for religious sociology. In this study, the reactions given in the early periods to the effects of the COVID-19 pandemic on the regularity of social life were discussed within the framework of Muslim religious groups. A model of research in which differences are taken into account has been preferred because social forms of organization present reactions in their own specific forms. The fundamental principle of social sciences is “the human nature is social.” The judgment has been the main feature of important issues in the limitations of today's pandemic. The religious socialization, which is important for the examination, is a fact that is intended to be accomplished on a constant basis. It draws attention to important elements that influence the formation of the group and social ontology, such as the action size, consciousness and tolerance. Some religious groups insist on face-to-face interaction and rituals, while some prefer to use digital tools and channels effectively. This difference has become a public issue especially during the pandemic process. On the other hand, it is a debate in the context of the digital world of new media vehicles and the travel possibilities of transportation technology. The theoretical basis of this study, which deals with the face-to-face interaction and ritual insistance of religious groups, is the approach of Erving Goffman. His analysis of face-to-face communication and his comments that emphasize the ceremonial nature of daily life have been functioned through two basic case studies: the first case is the insistence and application of the Annual Meetings of the Awareness Society in the first days of the pandemic. The debate that began on the center of this religious group in Delhi (Nizamuddin Markaz) was based on the fact that they did not cancel their annual meetings despite the diagnosis of the disease. The second case is based on the ritual insistance of the hosts visiting the turbines in the Iranian city of Sand. The insistence on the worship of the Islamic understanding and the insistence on the worship and the insistence on the worship and the insistence on the worship is a known fact. Contemporary pandemic has discussed the mobility of hostages from countries such as Pakistan to Kum City, as well as the risk of infection caused by contact and social distance during the hostage. Two cases have been addressed with a quality pattern that includes the case analysis method and the visual analysis technique. The main purpose of the article and its targeted contribution is to show the insistence of face-to-face interaction through the performance based on rituals as an analytical explanator at the social level. The conclusions based on the analysis of the reaction of religious groups to restrictions in extraordinary periods build up the importance of the subject. The case information identified in the context of the case study shows that groups with traditional forms of interaction insist on their own practices in the area of uncertainty and initiative. Unless the obligation initiative is eliminated, the detection of this insistance of traditional religious groups is not only a theological, but also an ontological confirmation. It is clear that members of the group have taken initiative to represent their reputation within the group and the commitment of the group. It has been discussed that the Islamic community, the largest group of transnational Islamic call, does not give up a method based on demographic mobility. The persistence of the group is derived from the methods that require every ordinary believer to accept the dissemination of the case as its original task. On the other hand, in the Islamic world with its traditional structure and ritual intensity, the Shi’il has insisted on the initiative process in the event of the hague, which it has given special importance, the solidarity and the identity of it. This insist is aimed at preserving the dynamics and social ontology of the religious group in the implementation of the membership system. Basically, the individual in the group insists on the position of face-to-face interaction; because playing a role in a group also means having a face. Therefore, this persistent performance of religious groups should also be read as a reflection of self-technology. The insistence shown in the final assessment is in its essence the insistence in the position in social ontology.