"Through extensive fieldwork and archival research, Febe Armanios explores how Western evangelicals and indigenous Christians harnessed terrestrial and satellite technologies to promote Christian television in the Middle East. The sixteen channels analyzed in this study fall into three main categori
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es: Western-backed conservative outlets with a charismatic and apocalyptic outlook; middle-ground channels that sought to balance their international sponsors' expectations with local interests; and grassroots initiatives rooted in ancient church traditions. The histories and programming strategies of primarily Arabic, but also Turkish and Persian, Christian channels reveal how media producers forged unexpected political alliances, pursued sectarian objectives, and navigated various transnational influences. Satellite Ministries explores how modern expressions of faith, technology, and political power intersected and clashed across the Global South and beyond." (Publisher description)
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"This survey aims to provide valuable information for the creation of potential initiatives and policies that promote, foster cooperation, and offer support to Catholic networks in Hispanic America. At BNC, we leverage our longstanding relationships with the personnel of these networks and the effec
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tive mechanisms of communication and fraternal dialogue we have established with them. This allows us to speak confidently and responsibly about the information we have collected. Building upon our initial study conducted years ago [= 2013], we have chosen to maintain the same approach in terms of the topics to be evaluated and the questionnaire used. The survey is designed to collect quantifiable data to help us identify variables and trends in the ongoing operation and development of these networks over time [...] We would like to thank everyone at the 39 networks from 13 different countries who took the time and courtesy to respond to our communications and take part in this survey [...] We present the reader with a brief overview of the data we consider important to provide a quick insight and general perspective based on the information collected through this survey:
- The positioning of the mixed entity (private capital + ecclesiastical institution) as the legal form of networks ownership.
- Seventy-six per cent of broadcasters claim to own the premises from which they operate.
Small local private donations provide the main funding, followed by selling advertising or space to third parties.
- Small local private donations provide the main funding, followed by selling
advertising or space to third parties.
- Twenty-six point forty-seven percent (26.47%) of networks broadcast for 12 hours, closely followed by those that broadcast continuously for 24 hours, representing 20.59%.
- Forty-five point ninety-five percent (45.95%) of the surveyed network have between 1 and 4 studios.
- The distribution of the number of cameras among the networks surveyed shows that the majority (30.77%) have 4 cameras.
- When it comes to camera brands, Sony leads with 53.85% of the cameras used by networks.
- The editing systems are mostly comprised of between 3 and 2 per network.
- Most members of networks are between 26 and 45 years old, and the majority have been in their positions for over 5 years.
- Salary payments, investment in infrastructure, satellite rental costs, and purchase of production equipment are the top priorities in terms of urgent material needs to be met.
- 90.6% would like to receive some kind of training.
- In terms of training, advice and information needs, raising funds through partnerships/donations, creating new content and programmes, and transmission technology are the top three training needs identified by broadcasters.
- There is a need for a specific and specialised study in each network to assess both the potential and actual audience, as the methods currently used produce results that are far from conclusive at a professional level.
- According to the estimated analyses carried out by networks, 78.1% of the audience is between 36 and 60 years old. Around 57% of the audience are Catholics, while 38% are from the general public.
- Thirty-four percent of programming are networks' own productions.
- Sixty percent of the content has a religious message, while 40 percent has a general message.
- The purchase of third-party programming represents only 10% of the total broadcast programming.
- The programming received as donations increased from 6% to 23% compared to the first statistical study.
- Devotional content, followed by Church-related topics explored in documentaries, educational programs, interviews, mass events, etc., are the primary components of the programming.
- There is a significant lack of content for young and child audiences.
- Upgrading equipment for DTT (Digital Terrestrial Television) presents both economic and technical challenges for broadcasters.
- It's important to clearly delineate the boundaries between what is web TV and what is a streaming service, and to provide training on the different types of legal regulation regarding programming licenses in relation to cable and over-the-air TV." (Page 4-6)
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"Esta encuesta se propone aportar información que sirva para generar posibles instancias y/o políticas de promoción, cooperación y apoyo en favor del trabajo de los canales católicos de Hispanoamérica, Desde BNC nos valemos de la relación de años que tenemos con el personal de los canales y
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de los mecanismos de comunicación y dialogo fraternal que hemos generado con ellos para hablar con confianza y responsabilidad sobre la información que hemos podido recopilar, también echamos mano del primer estudio que realizáramos años atrás [= 2013] y decidimos continuar con la misma idea en cuanto a tópicos para evaluar y el mismo sistema de preguntas que pretende relevar una serie de aspectos cuantificables con los que intentaremos encontrar variables y tendencias en la operación y desarrollo a través del tiempo de los canales [...] Agradecemos a todas las personas pertenecientes a los 39 canales de 13 diferentes países que se tomaron el tiempo y la gentileza de contestar nuestras comunicaciones y participar de esta encuesta [...] Presentamos al lector un acercamiento rapido a los datos que consideramos importantes para dar un vistazo rapido y obtener un panorama general a partir de la informacion recopilada por esta encuesta:
- El posicionamiento de la Entidad mixta (capital privado + institucion de la Iglesia) como forma juridica de propiedad de los canales.
- Un 76% de los canales afirma ser propietario del lugar desde donde se realizan las operaciones.
- Las pequenas donaciones privadas locales se constituyen en la principal fuente de financiacion, seguido de la venta de publicidad o espacios a terceros.
- La transmision por cable local, cable nacional y aire local son los principales tipos de transmision.
- El 26.47% de los canales emiten a lo largo de 12 horas, seguido de cerca por aquellos que transmiten ininterrumpidamente durante 24 horas, representando el 20.59%.
- El 45,95% de los canales encuestados cuentan con entre 1 y 4 estudios.
- La distribucion de la cantidad de camaras entre los canales encuestados revela que la mayoria (30.77%) posee 4 camaras.
- En cuanto a marcas de camara Sony lidera siendo el 53.85% de las camaras que usan los canales.
- Los sistemas de edicion se componen en su mayoria por entre 3 y 2 por cada canal.
- La mayoria de integrantes de los canales tiene entre 26 y 45 anos y mayoritariamente tienen mas de 5 anos de antiguedad en sus puestos de trabajo.
- El pago de salarios, la inversion en la planta fisica del canal, los costos de alquiler de satelite y la compra de equipamiento de produccion se llevan los primeros lugares en cuanto a necesidades materiales urgentes por suplir.
- Un 90.6% desea recibir algun tipo de formacion.
- En cuanto a necesidades de formacion, asesoramiento e informacion, la obtencion de fondos por medio de socios / donaciones, la creacion de nuevos contenidos y programas y Tecnologia de transmision sean las tres primeras necesidades de formacion mencionadas por los canales.
- Falta un estudio especializado puntual en cada canal para evaluar la audiencia potencial y real ya que los metodos empleados actualmente dan resultados que no son para nada concluyentes a nivel profesional.
- Segun los analisis estimativos realizados por los canales el 78.1% de la audiencia tiene entre 36 a 60 anos. Aproximadamente el 57% de la audiencia esta constituido por catolicos, el 38% por publico general.
- El 34% de los programas son produccion propia de los canales.
- El contenido con mensaje religioso es del 60% y un 40% con mensaje general.
- La compra de programacion a terceros representa solo el 10% de la programacion total emitida.
- La programacion recibida a modo de donacion paso de ser del 6% al 23% en comparacion con el primer estudio estadistico.
- El contenido devocional, seguido de temas de Iglesia desarrollados en documentales, programas de formacion, entrevistas, eventos masivos, etc. son los principales en la programacion de los canales.
- Hay una muy marcada falta de contenido para audiencias jovenes e infantiles.
- La actualizacion de equipos para el ingreso a la TDT supone un reto a nivel economico y tecnico para los canales.
- Es importante marcar claramente las fronteras entre lo que es una web tv, un servicio de streaming y capacitar sobre los diferentes tipos de regulacion legal de las licencias de la programacion en relacion a los de tv por cable y aire." (Página 4-6)
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"This book explores how religion manifests itself in television. It focuses on how religious traditions, practices, and discourses have been incorporated into non-religious television programmes and how they bring both the community and the media into the fold of religion. The volume traces the cult
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ural and institutional history of television in the state of Sikkim, India, to investigate how it became part of the cultural life of the communities. The author analyses three televised shows that captured the community’s imagination and became ceremonial and religious engagement. Through these case studies, he highlights how rituals and myths function in mass media, how traditional institutions and religious practices redefine themselves through their association with the visual mass medium, and how identities based on religion, cultural tradition, and politics are reinforced, transformed, and amplified through television. The book further analyses the engagement of televised religion with audiences, its reach, relevance, and contents and its relationship with urbanity, tradition, and identity." (Publisher description)
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"In Pakistan, religious talk shows emerged as a popular television genre following the 2002 media liberalization reforms. Since then, these shows have become important platforms where ideas about Islam and religious authority in Pakistan are developed and argued. In Religious Television and Pious Au
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thority in Pakistan, Taha Kazi reveals how these talk shows mediate changes in power, belief, and practice. She also identifies the sacrifices and compromises that religious scholars feel compelled to make in order to ensure their presence on television. These scholars, of varying doctrinal and educational backgrounds-including madrasa-educated scholars and self-taught celebrity preachers-are given screen time to debate and issue religious edicts on the authenticity and contemporary application of Islamic concepts and practices. In response, viewers are sometimes allowed to call in live with questions. Kazi maintains that these featured debates inspire viewers to reevaluate the status of scholarly edicts, thereby fragmenting religious authority. By exploring how programming decisions inadvertently affect viewer engagements with Islam, Religious Television and Pious Authority in Pakistan looks beyond the revivalist impact of religious media and highlights the prominence of religious talk shows in disrupting expectations about faith." (Publisher description)
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"La UC y Canal 13: de la televisión experimental a la era digital es un recorrido breve a través de la participación de la Pontificia Universidad Católica de Chile en el inicio, institucionalización y evolución del Canal 13 de televisión. Este nace como una actividad experimental en un labora
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torio de la Esculea de Ingeniería, sin mayores recursos ni pretensiones, y en menos de seis décadas transita a una industria de multimedios altamente competitiva. El presente libro da cuenta de los diferentes hitos en el desarrollo de esta señal televisiva, poniendo especial foco en lo que fue la década final de la presencia de la Universidad en el Canal, considerando su salida de la propiedad del mismo el año 2017 y lo que se está planteando para el futuro."
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"After the completion of five successful years of media ministry and while proceeding into the sixth year, it was decided by the Tamil Nadu Bishops' Conference (TNBC) and the core team of Madha TV to make a study on the impact created by Madha TV and the expectation of its viewers so that we can pro
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ceed further more effectively in our media ministry [...] Rev. Dr. Christopher and his theam with lots of sacrificeand hard work have collected samples from 10,154 viewers from all walks of life, to make this survey more authentic and scientific." (Preface, page iii-iv)
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"A evolução da sociedade dos meios para sociedade midiatizada fez com que as práticas de sentido alterassem as formas de estabelecimento de práticas sociais. Assim, o campo religioso altera seus modos de funcionamento em função de lógicas midiáticas e o catolicismo midiático é percebido co
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mo fenômeno, na apropriação midiática feita pelo movimento carismático. Problematiza-se como a emissora TV Canção Nova, do movimento carismático católico, elege na televisão e na juventude o papel de relacionamento com seus públicos a fim de propor uma adesão à fé. O estudo evidencia que o testemunho é a base estrutural do programa de TV PHN e serve de estratégia de contato para proposta de adesão da fé aos jovens." (Resumo)
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"Christian media in a highly fragile region are faced with a number of challenges: the issues of security, trust and persecution have prevented them from develping more inclusive strategies, strengthening their relationship with their audience or conducting qualitative or quantitative audience resea
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rch. The problem of funds and the competitive fundraising market have resulted in low-quality, monotonous productions with limited diversity, and limited capacity to hire professionals in the filed, as well as compromised their vision and strategies. Therefore, the challenges they face have affected their working strategy, negatively impacted their performance and limited their responses to the needs of Christian communities and the wider societies in the region." (Conclusion)
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"In a nutshell, this research reveals that indigenous Tamil Christian satellite television channels [i.e., Angel TV, Aaseervatham TV, Madha TV, Power of God TV, Salvation TV] are liked by the Christian viewers. The viewers watch those channels for the gratifications of moral, psychological, and reli
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gious benefits. Therefore, the religious television channels have multiple responsibilities of gratifying the viewers morally, socially, culturally, and psychologically. This research makes a gentle recommendation to the Christians in Tamil Nadu that they may watch Tamil Christian religious channels to fulfil their religious, moral, psychological, social, cultural, educational, and family needs." (Page 238)
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"Le présent article traite de pratiques virtuelles néo-pentecôtistes au Cameroun. L’analyse des changements sociaux ne prend pas suffisamment en compte la place de la communication religieuse. « Nous changeons le monde… à partir d’ici », telle est l'affirmation du pasteur Dieunedort Kamd
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em (Kanodi), fondateur de la Cathédrale de la Foi à Yaoundé. Dans ses pratiques de cultes à distance, Temitope Balogun Joshua déclare quant à lui sur Emmanuel TV, chaîne largement suivie au Cameroun : « just touch the screen and be in accord with us here ». Nous sommes donc dans un contexte où les figures religieuses ambitionnent de « changer » la société à partir des églises. Si l’analyse des changements sociaux ne prend pas suffisamment en compte la place de la communication religieuse, nous voudrions ici analyser ce changement de fréquence sur fond de medial turn comme une «modernité» impulsée par les pentecôtismes camerounais." (Résumé)
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"Religious channels in the MENA region are approximately 10 percent of all free-to-air (FTA) channels from 2012 to 2014. This is a relatively high share compared to many markets outside the region, such as the U.K., where religious channels only represent one percent of FTA channels. Religious chann
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els increased by 50 percent from 2012 to 2014 [...] The market structure and trends in religious content follow the region’s faith demographics. This is why Sunni Muslim channels are more numerous. At an overall market level, 88 percent of religious FTA television channels are focused on Islam content and the remaining 12 percent on Christian content. Of Muslim channels, 83 percent are Sunni and 17 percent are Shia. The region currently has no FTA TV channels dedicated to other faiths. Growth in religious channels remains driven by the Sunni Muslim sub-segment, which contributed almost half of new religious channels (12 out of 25 from 2011 to 2014). At the same time, the region is also seeing significant growth in Shia and Christian channels. Over the same period, the number of Shia channels more than doubled from five to eleven, and the number of Christian channels expanded more than four-fold from two to nine." (www.mideastmedia.org/industry/2016/religious)
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"Television executives and producers are busy for 11 months of the year, preparing for the do-or-die one-month television season: Ramadan. This ninth month in the Islamic lunar calendar is at once a period of religious devotion and a time for the television industry’s best productions. It is a tim
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e when viewership soars, advertising rates peak, and television programs become topics of daily conversation. During Ramadan, programmers mostly provide Musalsalat (serials) that emphasize habitual viewing with the use of character development over multiple episodes, cliffhangers, strong emotions, and highly charged plots. Over the last few years, Ramadan programs have become popular with all segments of the society: young and old, rich and poor, females and males." (www.mideastmedia.org)
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"The aim of this article is to introduce and examine the work of Christian media, mainly the satellite television channels, in the Middle East. The reason for focussing only on the satellite channels is because the television channels are still the main players and have attracted more attention, esp
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ecially since television programs have adapted multi-layered media platforms. As a result their audience can choose when and how to view their preferred programs. Therefore, in this paper, firstly, I will briefly describe the general understanding of the function of media technology in the Middle East. Secondly, the Arabic and Farsi Christian channels will be introduced together with their functions. Thirdly, the importance of Christian media will be discussed in three segments: Christian manifestation in the region; a voice for peace, hope and healing; an alternative belief system for the disillusioned and seekers. This section will also give a critique of the work of Christian channels. I will conclude that Christians, as well as the region, are in need of hearing the voice of Christ who speaks of hope, faith and love in order to bring peace into the devastated Middle East. It follows that Christian media have a great opportunity and responsibility to present voices of hope and courage, to restore the forgotten history of Christ within the cultures of the Middle East, and to disciple the seekers of the truth." (Abstract)
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"This case study investigates SAT-7 – a Christian independent satellite-TV network – in its context – the Middle East and North Africa – with a majority of Islamic inhabitants and traditions. It examines and describes what the actual implemented strategy is in order to do the daily work of S
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AT-7. Three sub-questions, aimed to explain the strategy in further detail, look at how SAT-7 operates, how they design their programming, and how they tell the stories of themselves. These describe strategic measures. The empirical data are two sources of evidence; I) interviews with a “pool of leaders” in SAT-7, and II) formal documentation presenting the written institutional narrative of SAT-7. This study focuses on theories of media and religion, religious programming and institutional narratives. The analysis sets out to describe, interpret and explain the findings of strategic measures done by SAT-7. The key strategic measure is being present in the region. SAT-7 is for the Middle East, by the Middle East. This presence includes crossing religious borders, including Christians – even a cooperation of several Christian denominations. An enhancement of cultural authenticity and coexistence becomes the result after taking cautious steps, never attacking, denigrating, or perhaps more important, proselytizing, others. SAT-7 presents the “love of God” – bringing hope and reconciliation to the region." (Abstract)
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"Preaching Islamic Renewal examines the life and work of Muhammad Mitwalli Sha‘rawi, one of Egypt's most beloved and successful Islamic preachers. His wildly popular TV program aired every Friday for years until his death in 1998. At the height of his career, it was estimated that up to 30 million
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people tuned in to his show each week. Yet despite his pervasive and continued influence in Egypt and the wider Muslim world, Sha‘rawi was for a long time neglected by academics. While much of the academic literature that focuses on Islam in modern Egypt repeats the claim that traditionally trained Muslim scholars suffered the loss of religious authority, Sha‘rawi is instead an example of a well-trained Sunni scholar who became a national media sensation. As an advisor to the rulers of Egypt as well as the first Arab television preacher, he was one of the most important and controversial religious figures in late-twentieth-century Egypt. Thanks to the repurposing of his videos on television and on the Internet, Sha‘rawi’s performances are still regularly viewed. Jacquelene Brinton uses Sha‘rawi and his work as a lens to explore how traditional Muslim authorities have used various media to put forth a unique vision of how Islam can be renewed and revived in the contemporary world. Through his weekly television appearances he popularized long held theological and ethical beliefs and became a scholar-celebrity who impacted social and political life in Egypt." (Back cover)
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"Satellite TV channels from the Middle East started beaming into Eritrea from 1996, and the Eritrean youth are avid consumers of the global messages from across the borders. Following an in-depth interview method as a research technique, using an unstructured, openended questionnaire, the present st
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udy presents how ethnicity and religion play a role in making meaning out of the messages of Middle East-based Arabic TV channels among lowland Tigre-/Arabic-speaking Eritrean youth aged 18–25 years. The researchers have observed the way foreign TV channel programmes have influenced family norms, social roles for women, sexual norms, lifestyles and music preferences of young Tigre viewers. The study concludes that Islam and Arabic language are two important factors influencing the lowland Tigre youth in picking up Arabic channels as they reinforce the same culture and traditions apart from creating Pan-Arab identities among the Arabic-/Tigre-speaking youth, at the same time preserving the indigenous culture from the influence of the West." (Abstract)
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"Kathrin Nieder-Steinheuer hat ein Modell entwickelt, mit dem sich die kommunikative Verfasstheit der Kategorie des Christlichen im Unterhaltungsformat analysieren lässt. Grundlegend dafür ist der in den untersuchten Formaten festgestellte Zusammenhang zwischen kirchlichen Räumen und geographisch
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en Konzepten einerseits und religiöser Normativität und statistisch-normalistischen Konzepten andererseits. Die bisherige theologisch dominierte Religiotainment-Forschung wird somit durch ein nicht normatives Analyseinstrument für die kulturelle Gegenwart des Christlichen im Unterhaltungsformat ergänzt." (Verlagsbeschreibung)
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"Set in ancient Egypt and loosely based on the story of Moses, “The Ten Commandments” is billed as Brazil’s first biblical soap opera. Swathed in Egyptian robes and sporting lapis lazuli jewelry and Cleopatra wigs, some of the characters are based on biblical or other historic figures, while o
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thers are invented. The soap is taking the country by storm. It’s helped propel the Rede Record television network, owned by the founder of Brazil’s main Pentecostal church, the Universal Church of the Kingdom of God, into a showdown with top broadcaster Globo, which for decades has had a lock on prime-time soaps, known as novelas." (Introduction)
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