The impact of digitization on the religious sphere:televangelism as an example

Over the past few decades, televangelism has emerged as one important media phenomenon, inter alia, among Muslim communities. As a phenomenon, televangelism is interesting in many respects; it is a manifestation of the phenomenon of "info-tainment" as televangelists integrate entertainment features such as sound effects and music in their sermons. It is also a manifestation of the rise of the celebrity culture as televangelists have become 'media celebrities' with thousands of hundreds of fans and followers on social media networks. Thematically, this study is divided into two main sections. First. I delineate the characteristics of televangelism as a novel form of religious expression in which televangelists adopt a modern style and use colloquial language; and in which televangelists present religion as a source of individual change. I have argued that these features seem to have granted televangelists popularity particularly among Muslim youth who view televangelism as a new form of religious expression that is modern in appearance and relevant to their everyday lives. The study has further highlighted the importance of digital media technologies in popularizing televangelists' programmes and sermons. Drawing on two case studies of popular televangelists, namely Amr Khaled and Hamza Yusuf, the study has shown that televangelists draw on a plethora of digital media tools to extend the visibility of their programmes including websites and social media networks. The study has found that televangelists' fans play an important role in popularizing televangelists' programmes. Moreover, the study relates televangelism to the rise of digital Islam. The study has argued that digitization and the increase of literacy rates have changed the structure of religious authority in the twenty first century, giving rise to new voices that are competing for authority. Having provided an explanatory framework for the phenomenon of televangelism, the study moves in the second section to critique televangelism. Drawing on Carrette and King's Selling Spirituality, one issue that the study raises is the extent to which televangelism fits into the modern form of 'spiritualities'. Rather than being a critical reflection of the consumer culture, modern spiritualities seem to 'smooth out' resistance to the hegemony of capitalism and consumerism. I have proposed that it is through a content-related analysis of televangelists' sermons that one can get a nuanced understanding of how the discourses of particular televangelists can possibly relate to dominant (capitalist) ideologies, how structures of power are represented in their discourses and what their texts may reveal about the socio-historical contexts of Muslims in the twenty first century

The Discursive Construction of Muslim Identities by Contemporary Muslim Televangelists in the West.

Televangelism or the use of satellite television/YouTube to preach religion has become one important media phenomenon, inter alia, among Muslim communities in minority contexts such as the United Kingdom and the United States of America (e. g. see Echchaibi, 2011). In a similar way to public figures, televangelists have become "media celebrities" with hundreds of thousands of fans and followers on YouTube and social media networks. The aim of the PhD thesis is twofold: first, to provide an explanatory framework for the rise of the phenomenon of televangelism, explore the broader dynamics it relates to and its characteristic features; second, to examine three case studies of American Muslim televangelists popular in the West, who belong to three different generations, namely Yusuf Estes (born 1944), Hamza Yusuf (born 1958) and Baba Ali (born 1977). The "celebrity status" that these televangelists have acquired (see Chapter 1 of the study) raises the question of what self-presentation strategies televangelists draw upon (e. g. see Goffman 1959), i. e. what identities they present for themselves and what multi-modal features they use to construct their identities and appeal to their audiences. Further, the post 9-11 context, which has witnessed the rise of anti-semitic and anti-Muslim rhetoric raises the question of how the three televangelists, that have achieved popularity among Muslim communities in the West, represent Muslim identities in their sermons, for example, if they draw on particular legitimation strategies to respond to anti-Muslim rhetoric. In fact, over the past few decades, many scholars in different disciplines (e. g. psychology, sociology and linguistics) have explored the concept of identities' construction (e. g. see Triandafyllidou and Wodak 2003 and Anderson 2006). Discourse-language in use- can be one domain for constructing identities (e. g. Hall 1996: 17 and Wodak et al 2009:22). Through discourse, individuals can instruct others and be instructed as to who they think they are, with whom they should align, and from whom to distance themselves; from that perspective, identity is a discursive construction (e. g. Wodak et al 2009:22). From this perspective, this study seeks to: a) explore the multimodal and discursive strategies televangelists use to self-represent their identities and b) construct Muslim identities in their sermons. Given the nature of the topic of the study and the many features that are related to this phenomenon (e. g. use of entertainment, use of websites and social networks), a Critical Discourse Studies (thereafter, CDS) approach is well-suited for the study. CDS can be briefly defined as an approach towards exploring complex social phenomena that pays particular attention to the relationship between language, ideology and power (e. g. Wodak and Meyer 2009; Angouri and Wodak 2014). A critical approach will enable us to go beyond perceiving televangelism as a "novel" phenomenon towards raising the question of what might be at stake in televangelism and what might be the wider interactions that have contributed to the shaping of this phenomenon and maintaining its existence. This study employs an innovative synergy of the Discourse Historical Approach and the theory of Visual Grammar to deconstruct the layers of contexts surrounding the phenomenon of televangelism and to explore televangelists' discourses. I argue that televangelism is a complex phenomenon that can be seen within the contextual prism of media power, transnationalism, info-tainment and rise of digital Islam, among other aspects (Chapters 1-4). The study makes general and more specific claims about televangelism and the discourses of the three American Muslim televangelists under investigation. First, the study illustrates that televangelists' sermons and YouTube excerpts represent hybrid multi-modal fields in which televangelists navigate through different discourses and modes to self-represent their (multiple) identities, and gain wider constituencies of audiences, which testifies to the understanding of this type of religious celebrity who can play multiple roles (see Chapter 6). Second, one finding of the study is that the three televangelists are -in varied ways- addressing the socio-historical context of Muslims in the West (e. g. awareness of misrepresentation in mass media), which could be one reason for their popularity. In terms of the representation of Muslim identities in televangelists' sermons, using the DHA, I explore the nomination, predication and argumentation strategies, among other aspects and explain that one feature of the sermons of the three televangelists is that they are also addressing non-Muslims, attempting to bring about change of attitudes towards the perception of Islam. (Abstract shortened by ProQuest.)

Religion and Television in Indonesia

This monograph provides a critical overview and assessment of dakwahtainment or Islamic televangelism in post-reform Indonesia. Dakwah is an Indonesian word based on Arabic that means propagation of Islam – a religious duty for all Muslims. This monograph looks at what happens to Islamic propagation when, against the background of an increasingly materialist, consumerist, nihilistic and voyeuristic culture of celebrity that is engulfing Indonesia, it is turned into media entertainment

When Islam goes to TED : features of a postsecular storytelling on Islam in new media

New media studies on Islam are focused on investigating the characteristics of Islamic discourse or Muslim practices in digital landscape. Since there is increasing visibility of knowledge production on Islam by non-Islamic, secular middlebrow spaces such as TED, it is significant to examine their way of communicating Islamic ideas to a global audience. By conducting a discourse analysis of TED Talks on Islam, this study explores the dominant discursive strategies of TED Talks on Islam. By doing so, this study introduces how a more empirically and context-oriented understanding of the concept of the postsecular would benefit considerably from examining the discursive features of the contemporary nexus of Islam, new media, popular culture, and storytelling. Three main discourse features are found: (1) emphasis on a Judeo-Christian framework, (2) use of awe-inducing, personalized storytelling, and (3) secular translation of Islamic themes. While this emerging online-mediated discourse on Islam informs about new storytelling strategies, the language used adopts a highly attenuated perception of Islamic themes, and a great deal of traditional Islamic interpretation is replaced with excessively individualistic assumptions that are often tailored to cater to Western secular liberal mindsets

Conversing with the Catatonic: An Analysis of Humor and Hostility, Education and Mobilization in Last Week Tonight with John Oliver

This thesis examines the six most popular episodes from season one and season two of the HBO program Last Week Tonight with John Oliver. Discourse analysis reveals Last Week Tonight blends different communicative forms and models, namely revolutionary journalism, public journalism and infotainment media. This results in a new form of media, which this thesis terms catalytic media. Catalytic media aim to incite public reactions and encourage citizen engagement in the public sphere. Oliver asks audiences to think about sociopolitical issues, start discussions and challenge ideological, corporate and political forces. Ultimately, he asks the millions of people watching his show to embrace their power and obligations as citizens in a democratic society. Findings reveal that millions of people respond to this challenge. Last Week Tonight sparks a variety of social, civic and political reactions from audience members. In contemporary society, young people engage less and less with traditional forms of politics and media. This study reveals an interesting trend about the ways sociopolitical knowledge is generated, dispersed and consumed. It also examines what these new habits mean for the contemporary political environment.</p

Channeling justice? a feminist exploration of North American televangelism in a South African constitutional democracy.

Doctoral of Philosophy in Gender and Religion. University of KwaZulu-Natal, Pietermaritzburg 2016.In this dissertation I argued that despite the South African Bill of Rights many women and persons with non-conforming gender and sex/sexual identities and orientations remain marginalised and vulnerable in this country. The same hegemonies that denied them their rights in a pre-democratic South Africa are still the root causes of their disempowerment. I proposed that during Apartheid the preservation of white, Western, heterosexual male domination (political, social and economic) was a main priority and that strategic mass media communication (―the media‖) played a significant role in protecting and maintaining such dominance. This role continues in different guises in South Africa in an era of globalisation. Globalised strategic Christian mass media communication, such as transnational religious broadcasting, is one example. My study of how gender is mediated in samples of North American televangelism that exhibits a profile in a South African constitutional democracy, was theoretically framed through intersectional, decolonial feminist lenses. In this regard I took a pan-African stance. I did Comprehensive Critical Rhetorical Discourse Analysis (CCRDA) to examine three DVD teachings each of the African American New Evangelical/Fundamentalist televangelists Bishop T.D. Jakes and Prophetess Juanita Bynum. This situated my enquiry within an ethico-political paradigm. The intersection between media/strategic mass media communication (―the media‖), religion and gender was investigated in an interdisciplinary fashion as I drew from, and built on, media and communication, gender and feminist, theological, and political science theories. I identified and deconstructed the themes in their content and the rhetorical processes and methodologies that Jakes and Bynum apply in their messaging. I then investigated how their communication challenges or upholds hegemonies that fuel gender power imbalances. My analysis revealed that both televangelists construct gender in a fashion that justifies and maintains various manifestations of hegemonic dominance. Their use of specific communication biasing frames and other methods reinforce the ideological content of their rhetoric, obstructing the potentially transformative power of the South African Constitution. In order to address these problems I proposed that such globalised mainstream New Evangelical/Fundamentalist televangelism is an imperialist tool used for the re-colonisation of the religious convictions of African Christians. It should be recognised that in a New Media Age, transnational electronic churches have, in their reach, become omnipresent. They have the potential to manufacture consensus around harmful beliefs, values, norms and practices that hamper gender equality and justice and ―radical‖ reconciliation in South Africa. It is my argument that such ―media‖ constitutes sanctification communication. This term refers to strategic religious communication that is distributed in a purposeful fashion and carries mediated messaging that originates from authoritative figures. As the interpretations therein is ―sanctified‖ through an association with the divine, it has enhanced value and thus power. The sanctification communication in question is combatant and defensive and has a political agenda. It should be critically engaged as an enlistment and mobilisation tool for a global fundamentalist Christian movement that challenges human rights

An audience perception of pentecostal churches’ television programmes on star times and dstv in lagos, Nigeria

Pentecostal churches in Nigeria are leveraging traditional and new media technologies such as cable or digital satellite television, to broadcast services and programmes to their regular and a growing community of virtual worshippers. Critics of this type of religious outreach now known as televangelism have challenged its predominant, if not exclusive focus on miracle and prosperity message. Using the mixed-method research design involving focus group discussions, key informant interviews and a survey of 255 respondents, this study sought to ascertain Lagos audiences‘ perceptions of Pentecostal Television programmes on two satellite stations, Start Times and DSTV. The findings revealed that audience members perceive Pentecostal churches programme as primarily focused on converting the audience members to the Christian faith. The result revealed that miracle sessions are a common feature of televangelism. Respondents see the miracles as manipulations largely intended to woo and often, hoodwink audience members. The findings revealed that although some of the Pentecostal churches‘ programmes dwell more on the word of God compared to the mainline churches, the programmes and teachings, however, often tended to promote the leadership of the church and not the gospel of Christ. Generally, the study indicates the majority of the audience members are aware of and identify with the atrocities the Pentecostal Churches are accused of perpetrating through their TV programmes. The findings revealed poor awareness and knowledge about the role of the Nigeria Broadcasting Corporation (NBC). The results suggest participants do not believe the NBC is living up to its responsibilities. The findings of this study highlight the need for the NBC, the Christian Association of Nigeria (CAN) and Pentecostal Fellowship of Nigeria (PFN) to work together in formulating new regulations for controlling religious broadcast on television, Pentecostal TV broadcasts, in particular. This is the only way to safeguard vulnerable members of the audience from being manipulated and brainwashed

The mediatization of ethical consumption

Over the years, mediatization studies have investigated the influence of media in numerous sections of contemporary society. One area that has received limited attention is the mediatization of consumption, particularly issues concerning ethical consumption. This article presents a study of how mediatization is transforming modern consumption and contributing to the mainstreaming of ethical consumption. Based on a study of a Danish online eco-store, the article argues that modern ethical consumption increasingly depends on new media practices to present sustainable consumption as practical and fashionable while effacing underlying processes of rationalisation and commercialisation

The mediatization of ethical consumption

Over the years, mediatization studies have investigated the influence of media in numerous sections of contemporary society. One area that has received limited attention is the mediatization of consumption, particularly issues concerning ethical consumption. This article presents a study of how mediatization is transforming modern consumption and contributing to the mainstreaming of ethical consumption. Based on a study of a Danish online eco-store, the article argues that modern ethical consumption increasingly depends on new media practices to present sustainable consumption as practical and fashionable while effacing underlying processes of rationalisation and commercialisation

Confess the Gay Away? Media, Religion, and the Political Economy of Ex-Gay Therapy

The “ex-gay” movement does not encourage people to pray the gay away but confess it away. As a loose organization of mostly Christian ministries and psychotherapy practices offering “freedom from homosexuality,” the movement utilizes religious and psychological confessions of sin and disease and testimonies of truth and belief as technologies of both self-sacrifice and identity formation. The aim is to control unwanted same-sex desire through life-long labour and struggle and to sacrifice one’s gay or lesbian identity for an ex-gay identity. However, in the debate surrounding the movement, those opposed use confessions of trauma and harm, and testimonies of their own truth and belief, to try and sacrifice the movement in favour of gay and lesbian identities. Confession and testimony, then, underlie the discourses and practices of all involved in ex-gay truth games as two sides of the same coin. Although the movement formed in the 1970s, this dissertation analyzes it from the 1990s, when, in alliance with the Christian Right, it “came out of the closet” through a cross-platform advertising campaign that generated fifteen years’ worth of “earned media” in news and popular culture entertainment. By deploying an economic discourse of consumer choice, the movement hoped to justify itself as a legitimate form of intervention while the Christian Right hoped to use it to encourage the repeal of gay rights legislation. Those tactics backfired, resulting in a consumer fraud lawsuit, legislation banning conversion therapy for minors, and scathing critiques and satires in mainstream popular culture. However, the movement has legitimized itself within its own conservative Christian communities. In this dissertation I show that limiting the ex-gay debate to commercialized and politicized concepts and strategies neglects the real problem at the heart of the controversy: the paradoxical use of confessions of self-renunciation and true-belief as technologies of self-emergence sacrifices the self to unstable and “fundamentalist” truth games; on both sides of the debate. Using a Foucauldian discourse analysis, I treat the movement as a mediated cultural phenomenon currently constituted by cost-benefit calculations and marketing protocols but historically constituted by the psychological and religious governmentalities that pervade its thought and practices