Religion in Television: Mediated Religious "Kuliah Subuh” Program in Indonesia
Abstract
In this contemporary life, television becomes an effective media of the da’wa or proliferation. The flourishing some of Islamic programs also effects to the order of the religious public life in Indonesian society. Using the descriptive analytical research, this essay investigates the process of religious proliferation program who become popular in society. It is started from the objective of some television channel to show “kuliah subuh”, a religious speech from an expert people that understand about Islamic religion or ustad after the dawn. Then the writer tries to find an effect of the media especially television to the audiences from the message of the program and their daily life expressions. Finally, “kuliah subuh” appears as a mediated religion which produces certain effects on religion in order to adapt it to television formats. It make the birth of transformations and paradoxes within the institutional model of religiosity.
Keywords
Full Text:
PDFReferences
Ammerman, N. T. (2007). Everyday religion : observing modern religious lives. Oxford University Press.
Asthana, S. (2008). Religion and Secularism as Embedded Imaginaries: A Study of Indian Television Narratives. Critical Studies in Media Communication, 25(3), 304–323. http://doi.org/10.1080/15295030802191998
Azadarmaki, T. (2008). Television, Religious Media, and the Mirror Relationship between Family, Government, and Religion in Iran. Journal of Media and Religion, 7(1–2), 45–55. http://doi.org/10.1080/15348420701838335
Biersdorjer, J. . (2002, May 16). Religion Finds Technology. The New York Times.
Campbell, H. A., & Golan, O. (2011). Creating digital enclaves: Negotiation of the internet among bounded religious communities. Media, Culture & Society, 33(5), 709–724. http://doi.org/10.1177/0163443711404464
Charlton, T., Gunter, B., & Hannan, A. (2002). Broadcast television effects in a remote community. Routledge.
Fowles, J. (1992). Why viewers watch : a reappraisal of television’s effects. Sage.
Guizzardi, G. (1989). Religion in the Television Era. Social Compass, 36(3), 337–353. http://doi.org/10.1177/003776868903600306
Habermas, J. (2006). Religion in the Public Sphere. European Journal of Philosophy, 14(1), 1–25. http://doi.org/10.1111/j.1468-0378.2006.00241.x
Hefner, R. W. (2000). Civil Islam : Muslims and democratization in Indonesia. Princeton University Press.
Maguire, B., Sandage, D., & Weatherby, G. A. (1999). Television Commercial Content: Religion versus Science and Professional Expertise. Sociological Focus, 32(4), 413–425. http://doi.org/10.1080/00380237.1999.10571151
Martelli, S., & Cappello, G. (2005). Religion in the Television-mediated Public Sphere Transformations and paradoxes. International Review of Sociology, 15(2), 243–257. http://doi.org/10.1080/03906700500159573
Matrix, S. E. (2006). Cyber pop : digital lifestyles and commodity culture. Routledge.
Meehan, E. R. (1999). Commodity, Culture, Common Sense: Media Research and Paradigm Dialogue. Journal of Media Economics, 12(2), 149–163. http://doi.org/10.1207/s15327736me1202_6
Meehan, E. R., & Wasko, J. (2013). In defence of a political economy of the media. Javnost, 20(1), 39–54. http://doi.org/10.1080/13183222.2013.11009107
Meyer, B. (2004). “Praise the Lord”: Popular cinema and pentecostalite style in Ghana’s new public sphere. American Ethnologist, 31(1), 92–110. http://doi.org/10.1525/ae.2004.31.1.92
Samuelson, N. M. (1987). A MORAL CRITIQUE OF TELEVISION VALUES AND THE ROLE OF RELIGION. Religious Education, 82(2), 285–292. http://doi.org/10.1080/0034408870820213
Ulrich, M. (2017). An Unexpected Overlap between Civil Religion and Consumption: The Unseen Role of Conscious Commodity Design. Journal of Religion in Europe, 10(1–2), 218–239. http://doi.org/10.1163/18748929-01002008
Vásquez, M. A., & Marquardt, M. F. (2003). Globalizing the Sacred: Religion Across the Americas. Rutgers University Press.
DOI: http://dx.doi.org/10.21043/fikrah.v5i2.2638
Refbacks
- There are currently no refbacks.
Copyright (c) 2018 FIKRAH
