Impact of Private TV Channels and its Commodification of Religious Programs

Authors

  • Faisal Jahan Phd scholar department of Media Studies Islamia University Bahawalpir, Pakistan
  • Ghulam Shabir Professor FMCS University of Central Punjab Lahore, Pakistan

DOI:

https://doi.org/10.47067/real.v4i3.187

Keywords:

Commodification, Religious Programs, TV Channels, Moxed Method, Survey, Content Analysis

Abstract

In some societies, religion itself is a complex subject and then creating its content in the media is no less of a challenge. Especially in a society like Pakistan where people are more sensitive in the name of religion and what is being said on TV soon spreads like wildfire on social media. The study looked at the extent to which Pakistani TV channels believe in commercialism and how far they can go for this purpose. To what extent has the aspect of commodification been embedded in Pakistani TV channels? One of the purposes of this research is to obtain and rate advertisements for the content produced and presented for TV. The questions are very serious and two different approaches have been adopted in the research method to find the answers. On the one hand, the survey sought the opinion of male and female students who were equally divided into undergraduate and graduate categories. On the other hand, in the Islamic and Hijri month of Ramadan 2019, the content of AREY Digital and Geo TV's Sehri and Iftar transmissions were compared. Numerical method was adopted for. In the majority opinion, the religious qualifications of the anchors of religious programs or their grasp on religious subjects is not much appreciated? In addition, the analysis of the material revealed that commercial advertisements run during religious shows on Pakistani TV channels, but at the same time segments are also produced on a commercial basis. The main purpose of these segments, which are based on the title of religion, is to promote products.

References

Abu-Lughod, L. (2006). Local contexts of Islamism in popular media (Vol. 6). Amsterdam University Press.

Bicer, R. (2013). The Interactive Relation between Religious TV Programs and People in

Turkey. International Journal of Online Pedagogy and Course Design (IJOPCD), 3(3), 76-84.

Casey, C. A. (2006). Virtual ritual, real faith: The revirtualization of religious ritual in cyberspace. Online–Heidelberg Journal of Religions on the Internet, 2.

Christophorou, C., & Spyridou, L. P. (2017). Media pluralism monitor 2016: monitoring risks for media pluralism in EU and beyond: country report: Cyprus.

Corn-Revere, R., & Carveth, R. (2003). Economics and media regulation (pp. 59-78). Routledge.

Davie, G. (2007). Vicarious religion: A methodological challenge. Everyday religion: Observing modern religious lives, 21-36.

Ernest-Samuel, G. C. (2017). The role and significance of Multichoice and its Africa Magic channels in the development of Nollywood (Doctoral dissertation).

Hackett, C., & McClendon, D. (2017). Christians remain world’s largest religious group, but they are declining in Europe. Pew Research Center.

Haneef Khan, Z., Watson, P. J., & Habib, F. (2005). Muslim attitudes toward religion, religious orientation and empathy among Pakistanis. Mental Health, Religion & Culture, 8(1), 49-61.

Hendriyani, Hollander, E., d'Haenens, L., & Beentjes, J. W. (2016). Changes in cultural representations on Indonesian children's television from the 1980s to the 2000s. Asian Journal of Communication, 26(4), 371-386.

Juergensmeyer, M. (2006). Religion as a Cause of Terrorism. The roots of terrorism, 1, 133-144.

KARLIDA?, S., & Bulut, S. (2014). The transnational spread of Turkish television soap operas. ?stanbul Üniversitesi ?leti?im Fakültesi Dergisi| Istanbul University Faculty of Communication Journal, (47), 75-96.

Kiriya, I. (2011). Forms of commodification of public-oriented content in Russia1. Media and

Mass communication Laboratory, State university, Higher School of economics, Moscow, Russia.

Lövheim, M. (2013). Introduction: Gender–a blind spot in media, religion and culture?. In Media, Religion and Gender (pp. 11-24). Routledge.

Marx, K. (2007). Capital: A critique of political economy (pp. 63-77). Duke University Press.

Moberg, M., & Granholm, K. (2017). The concept of the post-secular and the contemporary nexus of religion, media, popular culture, and consumer culture. In Post-secular society (pp. 95-127). Routledge.

Morgan, D. L. (2007). Paradigms lost and pragmatism regained: Methodological implications of combining qualitative and quantitative methods. Journal of mixed methods research, 1(1), 48-76.

Mosco, V. (1996). The political economy of communication: Rethinking and renewal (Vol. 13). Sage.

Muzakki, A. (2010). “TEEN ISLAM” The Rise of Teenagers-Segmented Islamic Transmission through Popular Media in Indonesia. Journal of Indonesian Islam, 4(1), 22-42.

Rakhmani, I. (2014). The commercialization of da'wah: Understanding Indonesian Sinetron and their portrayal of Islam. International Communication Gazette, 76(4-5), 340-359.

Richerson, P. J., & Newson, L. (2008). Is religion adaptive? Yes, no, neutral, but mostly, we don’t know. The Evolution of Religion: Studies, Theories, and Critiques. Collins Foundation Press, Santa Margarita CA.

Saroglou, V. (2012). Is religion not prosocial at all? Comment on Galen (2012).

Sudcharoen, M. (2013). Commodifying Karma: Abortion Discourses and Kaekam Practices in Thai Society.

Downloads

Published

2021-09-30

How to Cite

Jahan, F. ., & Shabir, G. . (2021). Impact of Private TV Channels and its Commodification of Religious Programs. Review of Education, Administration & LAW, 4(3), 705-717. https://doi.org/10.47067/real.v4i3.187