"Fictional TV politics played a pivotal role in the popular imaginaries of the 2010s across cultures. Examining this curious phenomenon, Sebastian Naumann provides a wide-ranging analysis of the rapidly evolving landscape of contemporary polit-series. Proposing a novel structural model of serial tel
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evision, he offers an innovative methodological framework for comparative textual analysis that integrates sociocultural, economic, sociotechnical, narratological, and aesthetic perspectives. This study furthermore explores how the changing affordances of (nonlinear) television impact serial storytelling and identifies key narrative trends and recurring themes in contemporary TV polit-fiction." (Publisher description)
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"This article discusses the emergence of Turkish serial dramas as a site for contestation over the impact of Islamic modernity on Malay women in contemporary Malaysia. Despite its popularity among Malay women, Turkish serial drama has been criticized for misleading and confusing the audience about I
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slamic history, faith, culture and civilization. The controversy over this television genre raises the question of how Malay women, constrained within their position of being female subjects of the state, manage to circumvent the authorities and watch this Turkish serial drama. They are not supposed to challenge social norms, moral propriety, cultural identity and the state vision of modernity. Therefore, this article argues that although Malay women exhibit excitement towards this television genre, they consistently use Islamic knowledge to develop watching skills and become more sceptical as well as competent in interpreting popular Islamic texts. The findings also show that Islam in the Malay world is culturally diverse, progressive and flexible." (Abstract)
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"The TV series Jiok (Yon Sang-ho, 2021-), internationally known as Hellbound, is a recent and highly successful series that has been available on the streaming platform Netflix since November 2021. It is usually described as a "dark mystery thriller" or "dark fantasy film", which points to the gener
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al tone but also to its constant interplay with the "mysterious". The plot revolves around the appearance of monstrous creatures who suddenly arrive out of nowhere and kill people in a most brutal and bloody way. All of those who are killed in this heinous manner have received a warning beforehand, delivered by "angels" foretelling their fate and their imminent death and introducing crucial topics such as "guilt and sin" as a reason for the whole procedure. The article introduces major topics of this series and focusses on the prominent role of a new religious movement that is intimately linked to major trajectories of the plot." (Abstract)
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"This book discusses the role of television drama series on a global scale, analyzing these dramas across the Americas, Europe, Asia, Australia, and Africa. Contributors consider the role of television dramas as economically valuable cultural products and with their depictions of gender roles, sexua
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lities, race, cultural values, political systems, and religious beliefs as they analyze how these programs allow us to indulge our innate desire to share human narratives in a way that binds us together and encourages audiences to persevere as a community on a global scale. Contributors also go on to explore the role of television dramas as a medium that indulges fantasies and escapism and reckons with reality as it allows audiences to experience emotions of happiness, sorrow, fear, and outrage in both realistic and fantastical scenarios." (Publisher description)
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"In diesem Open-Access-Buch zeigt Jakob Kelsch, wie sich in der US-amerikanischen TV-Serie der 1950er und 1960er Jahre der Mythos der patriarchal-strukturierten Kernfamilie als Ideal des familiären Zusammenlebens herausbildete. Trotz Phasen der Dekonstruktion und der zunehmenden Repräsentation pro
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blematischer und ethnisch wie sozial diverser Familienverhältnisse erweist sich dieser Mythos bis heute als äußerst persistent. Der durch den Digitalisierungsprozess bedingte Aufstieg der Streamingdienste und der Siegeszug deren serieller Erzeugnisse brachte eine inhaltliche Diversifizierung des Genres Familienserie und eine zunehmende narrative Komplexität mit sich. Doch auch diese kann nur an der Oberfläche des tief im kulturellen Wissen verankerten Mythos der heteronormativen Kernfamilie rütteln." (Verlagsbeschreibung)
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"Al-Gama’a [The Society], a 28-part television biopic of Muslim Brotherhood founder Hasan al-Banna, was broadcast in the fall of 2010, just before the January 25, 2011 Revolution. The writer of the series, Wahid Hamid, was an important screenwriter for both television and the cinema and a figure k
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nown for his affinity with the state’s security apparatus. Al-Gama’a functioned as a rhetorical capstone for decades of anti-Brotherhood state discourse. It also powerfully anticipated the anti-Brotherhood apologetics used to rationalize the Rab‘a massacre of 2013, which effectively ended the revolution and cemented the coup by ‘Abd al-Fattah al-Sisi against Muhammad Morsy. The series enacted a historical narrative that was almost completely absent from Egypt’s formal educational curriculum, thereby furthering a political agenda of dehumanizing Islamists and effectively excommunicating them from the national community. Hence in 2013, a thousand Egyptians were slaughtered in a day, and yet many of their fellow citizens saw the event as destiny rather than as a crime against humanity." (Abtract)
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"The Gender Sensitive Public Communications Project was implemented by Search for Common Ground in Lebanon, together with its local partner Abaad, with an aim to promote women’s participation in politics through the production of gender sensitive television drama and short films. Specifically, the
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project was designed to increase the belief of television audiences in women’s political leadership capacity and to strengthen the capacity of television professionals to produce gender sensitive programs [...] A total of 416.033 viewers have watched two mini series that were aired on the Lebanese TV channel Al Jadeed. With an average minute rating of 5.35%, the performance of the project’s mini series is considered medium as compared to other popular TV series broadcasted on Al Jadeed. Close to 97% of the surveyed participants who have watched the two mini series and/or the four short films, stated that they felt the stories addressed real concerns and issues in the Lebanese society, and that the storylines were realistic. The evaluation findings suggest that the workshops conducted with the students were successful in strengthening the participants’ capacities to produce gender sensitive programs with an aim to promote the participation of women in politics. The workshops were able to increase their knowledge on specific topics, such as gender related legal matters, mapping of ideas and gender sensitive writing. More than half of the students who participated in the workshop, and who were interviewed during the evaluation, confirmed having gained knowledge on gender related topics, and all students who took part in the online survey answered that the workshop had increased their knowledge on producing gender sensitive programs “a lot." (Executive summary, page 5-6)
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"Tatsächlich erfreuen sich koreanische Fernsehserien und Filme sowie die koreanische Popmusik (K-pop) im Ausland, insbesondere in Ost- und Südostasien, ganz unerwartet großer Beliebtheit. In Südkorea selbst ist man stolz darauf, es - zumindest in der eigenen Wahrnehmung - endlich geschafft zu ha
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ben, in der Welt als "Kulturnation" zu gelten. Die öffentliche Hallyu-Debatte ist dabei allerdings stark von nationalistisch inspirierten Selbstbehauptungsdiskursen geprägt. Ein Strang der südkoreanischen Debatte kreist um Hallyu als Wirtschaftsfaktor. Dieser stützt sich weniger auf reale Effekte, sondern auf Erwartungen und Hoffnungen, die mit besseren Exportchancen, vor allem mit der Aufwertung des internationalen Images Südkoreas verbunden sind." (Fazit, Seite 401)
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"The study is based on the analysis of legends of 'Devon Ke Dev Mahadev', a mythological drama series that is shown on Indian television channel "Life OK" [...] The story revolves around Lord Shiva or Mahadev - the Lord of Lords as one of the three most powerful mythical characters. The serial is a
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popular serial because Hindu culture, like many other civilizations in the world, believes more in Devine power and the God and Goddess are the one supernatural entity. Mahadev is the obvious choice." (Page 19)
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"In CARGC Paper 2, Della Ratta explored how one 2013 Syrian television serial, Wilada min al-Khasira [Birth from the Waist] responded in real time to unfolding events of the Syrian revolution. She argued that the serial offers a living site for scholarly reflection on how cultural production and the
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power relations that shape it might shift, recombine, and adapt in the context of the three-year-old uprising turned into an armed conflict. Della Ratta mobilized the television serial to explore how the geopolitical relationships between Syrian and Gulf political elites had been dramatically reconfigured." (Description)
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"This article discusses a popular Syrian television drama series, Bab al-Hara (The Neighborhood Gate), which ran for five seasons (2006-10). It is part of a genre of television series called the "Damascene milieu," which nostalgically dramatizes life in imagined Damascene neighborhoods in the late 1
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9th or early 20th centuries. The narrative of Bab al-Hara focuses on how a Syrian community lived under and resisted French colonial rule and its local collaborators. The article argues that the strategic imagination of the past in the series reflects the Syrian regime's project of national consolidation in Syria, a country sharply divided by class, sect, and local belonging and desperately seeking to bridge a gap between state authority and a national sense of belonging. However, within the context of the 2011 uprising, both regime and opposition discourses echoed themes and symbols from the series - demonstrating its political relevance. The article concludes that the series is a spectacular example of how popular culture, particularly in postcolonial and authoritarian contexts, contributes to the imagination of identity and memory in ways that are used by different national groups to bolster and contest political positions." (Abstract)
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"This article discusses discourses on development in the social space of Kinshasa’s post-Mobutu teleserials. The producers (dramatic artists and born-again Christian leaders; some are both) contend that their work will transform society, counter the social and political crisis and improve the nati
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on in various ways. Pentecostalist Christianity meets the genre of the melodrama in the way the teleserials focus on the individual’s spiritual development. This article argues that the fictive representation of witchcraft relates to a Pentecostalist diagnosis of the crisis and that the narrative unfolding of the teleserials points towards the cultural key scenario asserted by Pentecostal-charismatic churches." (Abstract)
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"In this article I primarily focus upon locally produced television serials (also called maboke, théâtre populaire, or télédramatiques), which constitute one important genre that help to spread what some describe as the Pentecostalist ideology. The main theme of Kinshasa’s post-millennial tele
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dramas is the spiritual battle (Li. litumba ya molimo). They show how the Devil and his accomplices (demons and witches) operate in the material world and thus combat the Christian God. Witches, fools and pastors are the main protagonists of the teleserials. The programmes often conclude with confessions and deliverances. Such rituals are connected with understandings of evil and culturally accepted means of restoration and purification. The moral progression of the serials’ protagonists reflects a didactic purpose, showing the audience how to become a good Christian and how to hold strong in the spiritual battle (Pype 2008). Special effects are deliberately deployed to make manifest the hidden workings of occult practitioners and the miraculous effects of prayers, deliverance rituals and Christian expertise. With regard to the serials’ format, the insertion of Christian songs at the beginning and ending of the episodes, the dropping of Biblical verses into scenes and display of Bible verses in the corners of the screen during the broadcasts indicate the Christian character of Kinshasa’s teleserials. All these characteristics relate both to the instructive goal of the serials and to the intentions of the dramatic artists to create a mood among the audience to watch the programs as divine lessons. As most of Kinshasa’s evangelising artists state, they aim at bringing a spiritual awareness to the audience. They also hope to transmit spiritual knowledge via the interplay of the fictitious narrative, the power of the Word (activated through the multiple Bible verses that are pronounced) and the image (special effects such as visualisations of the occult). The main questions addressed here are how, why and when Kinshasa’s television serials have acquired this Pentecostalist character. I approach Kinshasa’s teleserials not at all as quasi-timeless symbolic documents but as cultural products that carry a history embedded in the significant political and cultural processes Kinois have witnessed." (Page 133)
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