The use of the mass media has become a contemporary and fast-growing religious phenomenon within Pentecostal and charismatic churches. By drawing implications on the use of modern media technologies, this article presents a popular case of a Charismatic church in Ghana and shows how the idea of branding evolves around the use of the mass media. This article argues that the branding of the leaders’ personality and the church is a marketing strategy aimed at attracting more people into the church.
Abstract: Evangelical rap may sound like an oxymoron, but it was one of the most important trends in evangelical America as the Christian right rose to new levels of power in the 1990s. The trio DC Talk sold millions of album and dominated the Christian charts from the early 1990s and into the early 2000s. This was more than pure entertainment. Popular culture, and especially popular culture targeted at teens, is an important venue for disseminating values and sustaining religious identities. The artists promoted by the Christian music industry have to reflect the ideas and values that parents and central evangelical institutions wish to teach their children. In the 1990s, racial reconciliation was one of the most important issues to evangelical America and DC Talk were poster boys for a multiracial and multicultural America. Therefore this article takes DC Talk as a starting point to discuss evangelical engagement with race issues in the 1990s. DC Talk wrapped up evangelical individualism and color-blind conservatism in hip-hop garb, trying to reinvent a group with a checkered past when it comes to race relations as the hope of a racially harmonious America.
By John Durham Peters and Gavin Feller (University of Iowa)
One of the most exciting things about the anthropology of Christianity is the way it uses the minutiae of practices in out of the way cultures to cast light on ancient and deep philosophical and religious questions. To think about will and personhood, one can turn equally to St. Augustine and to Joel Robbins’ Urapmin. To think about translation and denominational schism, one can turn equally to Martin Luther and to Courtney Handman’s Guhu-Samane Christians. (Like the Urapmin, they live in New Guinea.) The anthropology of Christianity likes to coax theologizing from its armchair and show it at work in the wild, in the field, in vernacular forms.
Birgit Meyer’s Sensational Movies is a worthy contribution in this project. Amassing and integrating over two decades of her research, the book shows, as we will see, how richly the film culture of south Ghana treats the theological problem of necessary but productive evil and the theoretical problem of the ontology of the photographic or cinematic image. The producers, actors, and audiences she has worked with over the years may not be trained religious thinkers or media theorists, but their constant meditations about the occult, about the nature of acting, the power of the image, and the willing suspension of disbelief show them to have rich ideas about how media can form entities in this world and the world beyond. The resulting book is a major contribution to the interdisciplinary sweet spot where religion, media, and cultural anthropology converge. Continue reading
Frederick, Marla F. 2015. Colored Television: American Religion Gone Global. Palo Alto: Stanford University Press.
Publisher’s Description: The presence of women and African Americans not simply as viewers, but also as televangelists and station owners in their own right has dramatically changed the face of American religious broadcasting in recent decades. Colored Television looks at the influence of these ministries beyond the United States, where complex gospels of prosperity and gospels of sexual redemption mutually inform one another while offering hopeful yet socially contested narratives of personal uplift. As an ethnography, Colored Television illuminates the phenomenal international success of American TV preachers like T.D. Jakes, Creflo Dollar, Joyce Meyer, and Juanita Bynum. Focusing particularly on Jamaica and the Caribbean, it also explores why the genre has resonated so powerfully around the world. Investigating the roles of producers, consumers, and distributors, Marla Frederick takes a unique look at the ministries, the communities they enter, and the global markets of competition that buffer them.
By: James S. Bielo (Miami University)
Come and listen in to the radio station, Where the mighty hosts of heaven sing, Turn your radio on, turn your radio on, Turn your radio on, turn your radio on…
So sings John Hartford on his 1971 cover of the 1938 southern Gospel standard. It was this song, “Turn Your Radio On,” that I recalled in a progressively louder hum to myself throughout Anderson Blanton’s Hittin‘ the Prayer Bones. The reason is that Blanton’s ethnography of charismatic Christianity in Appalachia has a distinctly musical quality. Each chapter unveils further nodes in a network of oral traditions and communicative genres: songs from deep in the coal mines and songs for laying rail track; Gospel tunes; the verbal artistry of prayer, testimony, and preaching; hand claps and technological emanations; and rhythmic faith-filled laughter. Pages and sections introduce singular moments of rich cultural revelation, akin to John Jackson’s “slices” (2013: 16-17) more than any conventional mode of ethnographic writing. I do not hesitate to write that this is really not a book one simply reads; it is a book to experience… Continue reading