Religious Broadcasting Research Articles

RESPON SISWA SMA DWIJENDRA TERHADAP PROGRAM ACARA DHARMA WACANA RADIO KOMUNITAS DWIJENDRA

<p><em>Information and communication technology is a large umbrella terminology that covers all technical equipment and its processed to deliver for obtain alternative information by listening to radio broadcasts. Dwijendra community radio is one of the relevant information media in broadcasting programs which is nuanced Hindu relogion and Balinese culture. One of which broadcasts the program of dharma wacana. Dharma Wacana is a religious lecture given by Hindu scholars to increase and expand knowledge people of Hindu based on the holy religion of Hindu, Therefore appointed a research that entitled "Dwijendra High School Students Response To The Dharma Wacana Program On Dwijendra Community Radio ". The formulation of the problem in this research is how the existence of Dwijendra Community Radio, how the process of broadcasting Dharma Wacana program through Dwijendra Community Radio, and how Dwijendra student response to the program of Dharma Wacana.</em></p><p><em>The concept used in the combination research (mix methods) is the approach by combining the quantitative method with qualitative methods in order to get more accurate data. In this research reviewing the data in the form of questionnaires, opinions of informants, books as well as supporting this research. The target devoted to the distribution of questionnaires is Dwijendra High School students, besides that to get more data is by using interview method, observation and literature study technique.</em></p><p><em> The result of this research is, the existence of Dwijendra Community Radio that is in year 2000 the colleger of Fikom Dwijendra University pioneered Radio Dwijendra as a medium for learning religious broadcasting that has a professional and trusted vision to promote education, culture literature and Hindu Religion, and the mission is to conserve religious values as well as to strengthen informative and communicative technological knowledge. The process of broadcasting Dharma Wacana Program of Dwijendra Community Radio is supported by several important tools used in the broadcasting process, Dharma Wacana is broadcast every day after Tri Sandhya at 6:05 to 6:30 a.m. Dwijendra High School student response to Dharma Wacana program through Dwijendra Community Radio that is, from the result of questionnaire Dharma Wacana is very influential for Dwijendra High School Students because it can increase the knowledge of Hinduism.</em></p>

Religious and Spiritual Support, Reentry, and Risk

Systems and agencies intent on pursuing an evidence-based approach to correctional interventions have widely adopted the risk principle. For a variety of reasons, many studies have found that giving treatment to low risk people has little impact on reducing recidivism and can even increase recidivism. Because of the risk principle, many prison and community correctional systems now target their treatment resources to medium and high risk. This study tests whether the effects of religious/spiritual support on reentry success generalize across offenders as a function of risk. Results from random effects count models suggest that religious and spiritual support does have a strong and robust effect on the likelihood of ex-offenders desisting from substance abuse. Findings also reveal that the risk principle was not supported; religious and social support was associated with significantly lower levels of substance abuse among low risk offenders, but not among higher-risk offenders. On the other hand, religious and spiritual support did not significantly relate to criminal offending at any risk level. Implications for religious programming and services, as well as the study of religion and reentry, are discussed.

A History of Religious Broadcasting in Korea from a Religious Politics Standpoint: Focusing on the Period of a Protestant Broadcasting Monopoly

The objective of this paper is to reveal the context of the "politics of religion" to better understand the place of religious programming in Korea's broadcasting history through an examination of the history of Protestant broadcasting in South Korea. Historically, religious broadcasters have been influential in Korea, not in the limited sphere of any specific religion, but in their close ties with the forces of social change. Religious broadcasting in South Korea was initiated because of the unique characteristics of the First Republic and its self-image as a "quasi-Christendom." In the context of the need for South Korea's military regimes to manage religions by treating them differentially, religious broadcasting experienced a variety of twists and turns, including its marginalization into "special broadcasting," and its evolution into a social institution for critical journalism. This paper offers a different perspective on the public interest when associated with "religious broadcasting."

“Dressed in an Angel's Nightshirt”: Jesus and the BBC

AbstractThis article examines images of Jesus broadcast on the BBC from the 1930s through the 1950s. During these years, the BBC sought to use its cultural influence to replace popular religiosity with what the clerics who staffed its Religious Broadcasting Department (RBD) regarded as a more masculine, modern, and vigorous national religious faith. To achieve this aim, the RBD marshaled the might of British New Testament scholarship and its image of a warrior-like, apocalyptic historical Jesus. Yet the RBD's hopes of bridging the gap between popular religiosity and its own vision of Christianity went unrealized. Programs on Jesus that reached a genuinely national audience—The Man Born to be King, Dorothy L. Sayers's wartime radio drama, andJesus of Nazareth, a popular television series from the 1950s—instead featured Anglicized and ahistorical images deeply embedded within British popular culture. The story of Jesus on the BBC highlights both this popular culture's strength and Christian Britain's fragmentation.

The Position of Da’wah Messages and Ethics in Malaysian and Indonesian Television Programs

Rapid changes in the whole aspects of our lives as a result of the global development need to be addressed by spreading da’wah messages through television channels. To be an effective da’wah media, television should have a strong editorial policy. The policy forwarded could prove the dynamic representation of the country. This study aims to explore the editorial policy of TV Malaysia and Indonesia in presenting da’wah programs, and secondly, to understand the position of ethics in the da’wah messages broadcast on Malaysian and Indonesian TVs. By using qualitative methods, the data have been derived from direct observations and interviews with three television stations in Malaysia (two government-owned and one private-owned TVs) and TVRI and RCTI in Indonesia. Data are also enriched by relevant information from watching Malaysian and Indonesian TV channels. The results showed similarities and differences between the TV editorial policies of the two countries. Respondent from both countries showed that they tried to attract viewers through providing various kinds of religious broadcasts and carefully considered what they should show on prime time. The different thing is the determination of the da’i and program duration. On Malaysian television, determination of the religious speakers is very strict, whereas in Indonesia determination television speakers tend to be rather easy. In terms of duration, the whole da’wah broadcasts per day on Malaysian television are longer and are more frequent than that on the Indonesian’s. In Malaysia, the programs are decided to be on schedule for prime time while in Indonesia the da’wah programs are mostly not in the prime time.

The Implications of MPB Structural Transformation on TV Programming

This paper focuses on the transformation of media organisations in Malaysia and the implications on media content through the debate of the political economy of media and globalisation of media content. The objectives of this study are to look at the aftermath of Media Prima Berhad’s structural changes since the 1998 economic crisis and the transformations that occurred in the local broadcasting and content industries. Additionally, the identification of the implications of MPB transformation on its content, particularly the television programming of its four television stations will be discussed. Semi-structured interview and content analysis of TV programming approach were used to gather data. Two main findings were identified. MPB’s corporate expansion had concentrated the local television market. The adoption of a cost-saving strategy and sharing of resources have been the keys to success. MPB is an integrated media organisation that has performed horizontal and vertical integration to strengthen its performance within the local broadcasting industry. Repositioning of 8TV and TV9 has transformed the stations’ programming since conglomeration, whilst Chinese and religious programming emerged from the corporate expansion strategy.

Vitamin N For the Soul

Vitamin N For the Soul

The changing dynamics of religious authority on Pakistani religious television

This paper analyses the production, ownership and control of Pakistani religious talk shows, which have emerged as a popular genre of religious programming, subsequent to the liberalisation of Pakistani media in 2002. Much scholarship has implicated the nexus between Islam and televisual media in enabling the fragmentation of religious authority, by altering ‘lay’ engagements with Islam and thereby eliciting wider participation in religious discourse. In contrast, this paper focuses on the changing terms of asserting religious authority in the newly liberalised media context. Based on an analysis of the innovative formats and modes of editorial control characterising contemporary religious shows, I posit the significance of religious talk shows in both altering the nature of scholarly participation in religious public debate, and subjecting featured scholars to non-scholarly interests and agendas. I argue that the latter two insights into the nature of religious authority on television are only accessible from a production-based perspective, which is crucial for evaluating the wider implications of broadcast media for religious authority.

Religious Broadcasting and the "Fantastic" Tele-Universe of Adnan Oktar's A9 TV

Currently, religious broadcasting in Turkey is having its heyday. Despite the variety it offers, religious broadcasting remains an under-investigated topic unlike other religious media. This paper aims to provide an analysis of a particular form of religious broadcasting, televangelism, with a closer investigation of Adnan Oktar's television channel A9 TV. I argue that Adnan Oktar's televangelist practice stands at the margin of religious broadcasting and differs from other Islamic televangelists in various ways. In this paper, I analyse both visual and discursive characteristics of Oktar's televangelist practice.

Longitudinal Effects of Religious Media on Opposition to Same-Sex Marriage

Religion and anti-gay prejudice in the United States are closely connected. Yet we still know little about the specific mechanisms through which religious subcultures may shape adherents’ attitudes toward gays and lesbians. This study considers religious media consumption as a unique mechanism through which religious Americans are socialized and embedded within an anti-gay religious subculture. Drawing on panel data from the nationally-representative Portraits of American Life Study, and focusing on opposition to same-sex marriage as a measure of anti-gay prejudice, analyses show that more frequent consumption of religious radio and TV (but not internet) is associated with higher levels of opposition to same-sex marriage over time. These effects remain significant with different model specifications as well as controls for previous attitudes toward same-sex marriage, general media use, sociodemographic and religious characteristics, and intimate contact with gays and lesbians. We propose that consuming religious media over time may influence Americans’ views toward LGBT issues directly through explicit messages about homosexuality and indirectly by embedding Americans within a broader religious subculture (largely, conservative Protestantism) that opposes homosexuality.

Channel 4 and the declining influence of organized religion on UK television. The case of Jesus: The Evidence

During the early 1980s, there was a high level of expectation attached to the provision of a fourth television service in the UK. Channel 4 was set up to be a publisher–broadcaster, commercially self-funding, but with a public service remit to cater for minority groups. For the churches, the new channel initially looked as if it might provide fresh impetus for religious broadcasting, believed by many to be moribund. The paper examines the circumstances surrounding Jesus: The Evidence, a highly controversial Easter documentary series commissioned by Channel 4 during its first year – not at all what the churches had hoped for. It is suggested that the public furore sparked by the series arose from an escalating sense of disentitlement related to a very particular earlier history. It charts the general shift away from the precedent established in the 1920s by the BBC’s first Director General, to the advent of Channel 4, by which time this earlier position had come to be viewed as less than impartial. The paper identifies the principal points of contestation at the heart of the controversy, and concludes that it was emblematic of a growing cultural dissonance between the religious and the broadcasting institutions.

Anti-Islam Discourse in the United States in the Decade after 9/11: The Role of Social Conservatives and Cultural Politics

In September, 2014, Charisma Magazine--which describes itself as trusted source of news, teaching and inspiration to help spread the gospel of Jesus Christ through the power of the Holy Spirit and which has been a central identifying institution within Christian conservatism in the United States since 1975--posted on its CharismaNews section an opinion piece titled Why Am Absolutely Islamaphobic [sic], by Gary Cass. (1) urged that all Muslim-Americans either should be deported--using the acronym D.A.M.N. or Deport All Muslims Now--or should be forced to undergo sterilization. Charisma's author exhorted Christians to a modern-day Crusade, to trust in God, then obtain gun(s). After considerable backlash from subscribers and readers, Charisma removed the post on September 7, 2014, but never printed a retraction or apology. This example of anti-Muslim, anti-Islam discourse is recent; it represents a segment of conservative discourse today. Clearly, the first speechact about Muslims and by a leading U.S. religious conservative was of an entirely different character. Within a week of the attacks on September xi, 2001, President George W. Bush--a professed born-again Christian, who flanked himself with Muslim leaders at the Islamic Center of Washington--officially framed a distinction between terrorism and Islam. face of terror is not the true faith of Islam, the president said; Islam is peace. (2) But, that early and official act of moral leadership would meet stiff resistance by a segment of the religious conservative establishment. Bush-family friend, the prominent evangelical leader Franklin Graham, for example, immediately pushed back: I believe it is a very evil and wicked religion, he said. (3) Other evangelical leaders expressed similar opposition to the official White House identity of Islam. Jerry Falwell, for example, in a prominent interview on 60 Minutes, said I think Mohammed was a terrorist, adding, He was a violent man, a man of war. (4) By the mid-point of the post-9/11 decade, this securitization of among U.S. conservatives was in full expansion in social media and the blogosphere and in the organization of grassroots organizations. Conservative Catholic deacon Robert Spencer, for example, was positioned as director of the newly created blog, Jihad Watch--a project of the well-known conservative culture warrior, David Horowitz. Jihad Watch's sole function was to oppose the more progressive correct narrative regarding with a distinctly politically incorrect or counternarrative. Conservative grassroots organizations also emerged expressly to counter the more progressive Islam is peace narrative. One such organization, ACT! for America, would eventually become larger than even the American Israel Political Affairs Committee. The organization's founder, Brigitte Gabriel, was a naturalized U.S. Evangelical with Lebanese Maronite roots, who had been affiliated with Christian Broadcasting Network (CBN). Speaking at the unofficial Intelligence Summit in Washington, DC, on February 19,2006, Gabriel said, America and the West are doomed to failure in this war unless they stand up and identify the real enemy, Islam, (5) and elsewhere characterized Every practicing Muslim, as radical Muslim. (6) In the area of religious fiction, popular conservative Christian novelists advanced a blend of the counternarrative and apocalypticism. Joel Richardson found a sustained niche audience that helped him attain bestselling status with books such as Antichrist: Islam's Awaited Messiah (Wine Press Publishing, 2006), The Islamic Antichrist: The Shocking Truth about the Nature of the Beast (WND Books, 2009), and--once more--the Mideast Beast: The Case for an Islamic Antichrist (WND Books, 2012). In about 2009, this popular discourse about the danger of took a much more irrational turn. In what we might call the Green Scare--following this historical-colored convention of the Red Scare and Yellow Peril over perceived threats from the East--a more conspiratorial and paranoid threat narrative emerged. …

IMPLEMENTASI REGULASI PENYIARAN AGAMA DI KOTA MAKASSAR

Religious broadcasting remains one of the most crucial topics in inter-religious relationship. When Islamic dawah and Christian missionary share the same fields, a potential conflict and competition occurs. Indonesian government regulates this issue by issuing The Joint Decree of the Minister of Religious Affairs and the Minister of Home Affairs No.1 year 1979 on the Procedures of Religious Propagation and Foreign Aids to Religious-based Organization in Indonesia. This decree, which was regarded as outdated by some parties, is facing the challenges of the more dynamic society. Thus, it needs some updates or revisions for the decree. This study attempts to explore the implementation of this joint decree by collecting the responses from the society. By employing literature review, interviews, and observations, this study takes form of descriptive analytical method. It is found that there are no more religious conversion tricks by offering incentives such as: money, gifts, or clothing in Makassar. Meanwhile, foreign aids or facilities are not detected and recorded by the local authorities therefore they are out of control.

Voice of the Church: A Debate about Religious Radio Stations as Community Broadcasters

In the Declaration of the Committee of Ministers on the role of community media in promoting social cohesion and intercultural dialogue passed on 11 February 2009 by the Council of Europe, stations run by religious institutions were explicitly excluded from the community media definition, as being too dependent on the Church. But the reality seems to be far from this definition. In practice, in many countries the religious radio stations officially belong to—or even dominate—this sector. In 2011 a new period began for community broadcasting in Hungary. While most of the former community media broadcasters could not find resources with which to operate, the community media landscape was dramatically overwhelmed by religious broadcasters both on regional and local levels. The legally-recognised third tier of broadcasting in Poland called ‘social broadcasting’ is actively and exclusively used by religious radio—seven stations broadcast locally and one is a powerful nationwide radio station called Radio Maryja. The authors gathered information and points of views from radio experts, organizations and activists living and working in different EU and non-EU states about the place of religious broadcasting in the community media sector. Two case-studies (Hungary and Poland) may be of interest for countries considering the introduction or reorganisation of regulations regarding community broadcasting.

The Spaces of Medieval Mystery Plays on British Television

Medieval mystery plays have had a rich and also distinctive life on British television. These performance texts, drawn from the Bible’s story of the universe from just before its Creation to its end on the Day of Judgment, have appealed to television practitioners not only for drama adaptations (from the 1938 presentation of the Chester Abraham and Isaac onwards) and the foundation stone for new dramatic writing (such as the BBC’s 1959 The Hill by Paul Almond) but also as the focus of documentaries on contemporary civic, social and religious traditions within communities. Charles Parker, for example, cast his own mystery play from the people of York in a 1973 episode of BBC1’s Omnibus, and the 2008 BBC1 Miracle on the Estate chronicled how a mystery play was made into a film by north Manchester residents. Indeed, because of television’s interest in the rich web of meanings arising from and surrounding mystery play performance, especially with regard to their relationship with place and community, it is not always easy to make clear-cut distinctions between program genres - in particular, between programs that may be considered to be primarily dramatic productions of part or all of a mystery play and programs that contextualize dramatic performance within the overall form of documentary. It is clear that from 1938 these dramatic productions and documentaries were routinely transmitted on or very close to significant and relevant dates in the Christian calendar, suggesting that they were perceived to contribute both value and variation to religious programming schedules. Yet this was perhaps a unique case of a dramatic genre that existed in the programming schedules largely within and in relation to a particular cultural context within society more generally, and within and in relation to, in particular, the BBC’s broadcasting commitment to observe significant dates in the Christian calendar. Furthermore, only occasionally were mystery plays produced and transmitted by television companies and networks other than the BBC: producing mystery plays was a particularly BBC pursuit. Very little scholarly attention has been paid to British television’s long series of engagements with mystery plays, which stands in contrast to the extensive scholarship about the modes and meanings of mystery plays in live performance during modern times. This essay considers the extent to which dramatic performances of mystery plays produced especially for television may have contributed to an understanding of this performance genre as a mode of expression related to religious, social, and civic traditions and community life in both medieval and modern Britain. This exploration will focus particularly on how the spaces of production (a studio, cathedral, street) and the spaces of performance constructed therein (a landscape or medieval images) evoke particular interpretative frames of reference, some of which are tied strongly to a sense of place - with places, and the communities that inhabit them, being fundamentally important dimensions of performances of mystery plays.

Contemporary Christian radio in Britain: A new genre on the national dial

Abstract Only in the second decade of the twenty-first century has contemporary Christian radio appeared as a new genre in Britain, unlike the United States where it has long been a significant format. Responsibility for religious broadcasting in the United Kingdom was, for most of the twentieth century, fulfilled by the BBC. However, the gradual relaxation of broadcasting regulations since the 1980s and the introduction of Digital Audio Broadcasting (DAB) have provided openings for Christian radio stations, and since 2009 the United Kingdom has had two national stations broadcasting from mainland studios for the first time. This article explores recent developments in this genre, using primary research interviews with Christian radio broadcasters. It suggests that what started out as a way for Christians to evangelize and proselytize their message has become a radio service that broadcasts almost exclusively to converted believers. It also observes that the programming and scheduling of these stations closely resembles the speech-and-music-mix style of BBC Local Radio, implying an attempt to insert themselves directly into the mainstream of the radio spectrum.

The Politics of Accountability in Southeast Asia: The Dominance of Moral Ideologies

Calls by political leaders, social activists, and international policy and aid actors for accountability reforms to improve governance have never been more widespread. For some analysts, the unprecedented scale of these pressures reflects the functional imperatives and power of liberal and democratic institutions accompanying greater global economic integration. This book offers a different perspective, investigating the crucial role of contrasting ideologies informing accountability movements and mediating reform directions in Southeast Asia. It argues that the most influential ideologies are not those promoting the political authority of democratic sovereign people or of liberalism's freely contracting individuals. Instead, in both post-authoritarian and authoritarian regimes, it is ideologies advancing the political authority of moral guardians interpreting or ordaining correct modes of behaviour for public officials. Elites exploit such ideologies to deflect and contain pressures for democratic and liberal reforms to governance institutions. The book's case studies include human rights, political decentralization, anticorruption, and social accountability reform movements in Cambodia, Indonesia, Malaysia, the Philippines, Singapore, Thailand, and Vietnam. These studies highlight how effective propagation of moral ideologies is boosted by the presence of powerful organizations, notably religious bodies, political parties, and broadcast media. Meanwhile, civil society organizations of comparable clout advancing liberalism or democracy are lacking. The theoretical framework of the book has wide applicability. In other regions, with contrasting histories and political economies, the nature and extent of organizations and social actors shaping accountability politics will differ, but the importance of these factors to which ideologies prevail to shape reform directions will not.

Mediatising childhood religion: the BBC, John G. Williams and collective worship for schools in England, 1940–1975

As part of its stated mission to Christianise Britain, from its earliest years the BBC broadcast religious programmes intended for a child audience. Directed at sites domestic and educational, these broadcasts constituted a means of the mediatisation of religion for children. This paper explores the work of the pioneer children’s religious broadcaster John G. Williams, the nature and character of childhood religion and its nurture espoused by him whilst at the BBC, and as an educationist in the years following the 1944 Education Act. Setting a close reading of Williams’ views on childhood religion and school worship alongside those of a later critique, from the religious educationist John Hull in his School Worship: An Obituary (1975), this article argues that the differences between these two religious educators illustrate fracture lines occurring between religious education in the home, school and broadcast spaces in the long 1960s. Additionally, the historical evidence presented here provides a nuanced understanding of mediatisation as a process, indicating that other social processes in any national context, for example de-Christianisation in the English one, disrupt media logic. Finally, further research is called for on the historical intersections of religious education, and schools and religious broadcasting, as well as the more recent effects of broadcast collective worship in mediatising religion for children.

The Perception of Religious Institutions on the Freedom of Expression and the Broadcasting Proclamation

This study investigated the perception of religious organizations on the freedom of expression - Article 29 (2) and the broadcasting proclamation No. 533 Article 23/2007 in focus. The researcher employed qualitative methodology with individual in-depth interviews and focus group discussions as data gathering tools. The theoretical framework employed was political economy theory of mass communication. Despite the fact that the Freedom of the Press has been granted as per Article 29 sub article 2 of the Federal Democratic Republic of Ethiopia, the Ethiopian Broadcasting Authority has not allowed religious institutions to own broadcast stations for religious purposes. This research is designed to address the issue of this phenomenon, that is, the religious institutions have not been able to secure the permission to broadcast as per the provisions of the Constitution. Two core points raised on the perception of religious organizations on freedom of expression Article 29 sub article 2 and the broadcasting proclamation No. 533 Article 23/2007. The side of the religious leaders argued that they didn’t observe the two articles as adversaries, “though the proclamation seems contradictory to that of the constitutional right given, religion is Parisian and if it is allowed there may be accusing one to the other. Thus, since it is done for the safety of the nation and for the peaceful coexistence of the general public, they didn’t oppose the restriction that is similar to the government reasons. While, with significant exceptions of the practitioners in the religious institutions on the other hand; argued that the main objective of religion is to promote positive values to the society, why it is considered as a threat. And they oppose on the blanket prohibition as it is a barrier for the right to the freedom of religious broadcasting.

“Othering” and “Others” in Religious Radio Broadcasts in Tanzania: Cases from Radio Maria Tanzania and Radio Imaan

This article presents part of the findings of ongoing research on two religious radio stations and their audiences in Tanzania: Radio Maria Tanzania, owned by the Association of Radio Maria Tanzania; and Radio Imaan, owned by the Islamic Foundation based in Tanzania. Investments in religious radio stations are a product of the liberalization of the broadcasting sector which took effect in the 1990s in Tanzania. As a result of the liberalization, as of July 2011 the Tanzania Communications Regulatory Authority had registered seventy-five radio stations, twenty-six of which were owned by religious organizations. The proliferation of religious radio stations in Tanzania has changed the media landscape as well as Julius Nyerere’s Ujamaa version of African socialism. Nyerere’s socialism prohibited private media and the inclusion of aspects of ethnicity and religion in the public domain because of their divisive tendencies. Conceptualized by Spivak’s theory of othering, this article examines the othering strategies and “others” in increasingly religious radio stations. The collection of data for this study was done through interviews, qualitative content analysis, and discourse analysis. The findings show that the proliferation of religious radio stations in Tanzania perpetuates the othering tendency of religions to the extent of threatening the peace and unity Tanzania has experienced since independence in 1961.