"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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"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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"How religion, gender, and urban sociality are expressed in and mediated via television drama in Kinshasa is the focus of this ethnographic study. Influenced by Nigerian films and intimately related to the emergence of a charismatic Christian scene, these teleserials integrate melodrama, conversion
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narratives, Christian songs, sermons, testimonies, and deliverance rituals to produce commentaries on what it means to be an inhabitant of Kinshasa." (Publisher description)
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"Charismatic-Pentecostal 'media ministries' have become very successful in Africa's new media fields. They shape new forms of public religiosity that spill over into various forms of popular culture and resonate with broad audiences. This article explores the emergence of new Pentecostal publics at
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the intersection of media, religion, and entertainment in Ghana, raising critical questions concerning the relations between these domains. It analyses two different religious television broadcasts: a television ministry by a well-known celebrity pastor and a gospel reality show featuring a preaching competition for youth. It also considers the debates and concerns such programmes evoke locally. The analysis shows that Pentecostalism's employment of popular media and entertainment styles is an effective source of persuasive power, but also poses challenges with regard to binding people as committed Christians. The blurring of boundaries between religion and entertainment business causes insecurities about the authenticity of religious authority and religious subjectivity." (Abstract)
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"The religious presence on TV programs has been increasing in Brazil, where churches, especially the neopentecostals, have been using the mass communication ways, especially the television, to advertise their messages and attract new followers. This project studies the usage of television by religio
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ns neopentecostals groups and intends to understand how this schedule is perceived by the young people. A research was conducted with young members of Brazilian churches Igreja Apostólica Renascer em Cristo, Bola de Neve Church, Igreja Internacional da Graça de Deus, and Igreja Universal do Reino de Deus and an analysis will be done as well of the TV shows “Clip Gospel Show”, “Bola TV”, “Show da Fé”, and “Fala Que Eu Te Escuto”, produced respectively by those religious groups." (Abstract)
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"This article addresses the interface of video-films and Pentecostal-Charismatic Christianity in Ghana. This interface, it is argued, needs to be examined from a position that transcends the confines of film studies and religious studies and leaves behind a secularist perspective on the relationship
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between religion and film. On the basis of detailed ethnographic research, it is shown that, far from standing apart from the realm of religious beliefs, video-films call upon audiovisual technologies so as to remediate Pentecostal views of the invisible world around which Pentecostal-Charismatic Christianity evolves. Video-films invoke a “techno-religious realism” that addresses spectators in such a way that they authorize video representations as authentic. Transcending facile oppositions of technology and belief, media and authenticity, and entertainment and religion, video-films are shown to achieve immediacy and authenticity not at the expense of, but thanks to, media technologies and practices of remediation." (Abstract)
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"In many parts of Africa, charismatic-Pentecostal churches are increasingly and effectively making use of mass media and entering the public sphere. This article presents a case study of a popular charismatic church in Ghana and its media ministry. Building on the notion of charisma as intrinsically
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linking religion and media, the aim is to examine the dynamics between the supposedly fluid nature of charisma and the creation of religious subjects through a fixed format. The process of making, broadcasting and watching Living Word shows how the format of televisualisation of religious practice creates charisma, informs ways of perception, and produces new kinds of religious subjectivity and spiritual experience. Through the mass mediation of religion a new religious format emerges, which, although originating from the charismatic-Pentecostal churches, spreads far beyond and is widely appropriated as a style of worship and of being religious." (Abstract)
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"In this essay, I will look at and listen to a charismatic TV screen in Ghana, showing a sermon by the popular charismatic pastor Mensa Otabil in Accra. While watching the programme Living Word I will address the relation between charisma and screens and examine the place of screens in the construct
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ion of charisma by looking not only at the screen but also behind the screen, in the editing studio, and in front of the screen, in the living room." (Abstract)
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"A la fois étude rigoureuse et pamphlet, Les télévisions africaines sous tutelle invite à une plongée dans l'univers audiovisuel africain. Ce voyage édifiant alliant données statistiques et analyse des programmes met à jour, en se centrant sur l'exemple camerounais, la collusion des télévi
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sions nationales avec les pouvoirs politiques, la désinformation, l'acculturation, l'invasion du sport et des émissions occidentales." (Description de la maison d'édition)
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"[...] die Religion der Massenmedien ist ein gleicherweise komplexes wie diffuses Gebilde. Sie ist Welten entfernt von den klar geordneten Vorstellungen der monotheistischen Religionen. Sie ist eine Bilderreligion, auch da, wo sie mit bloßen Worten auskommen muss. Dem Bilderreichtum der Medienrelig
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ion entspricht die Infantilisierung im Verhalten ihrer Gläubigen, besonders wenn diese sich dem Medienspektakel hingeben. Die Religion der Massenmedien manifiestiert sich als Religion des Spiels, als Glaube an die ungebrochene Dauer des Vergnügens. Dabei nehmen einzelne Gestalten das auf sich, was doch auch zur Realität menschlichen Lebens gehört und wovor die Vergnügten zurückschrecken: Armut, Krankheit, Tod werden religiösen Heroen wie Albert Schweitzer oder der Heroin Mutter Teresa überlassen." (Buchrücken)
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