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1. The Representation of
Religious/Spiritual
Experience on factual
British TV, 2000-09
Ruth Deller, Sheffield Hallam University
AHRC-funded PhD candidate
2. Key questions
What is the nature of coverage of
religion/spirituality in factual television?
How can it be understood in relation to debates
within sociology, cultural studies and religious
studies about the role of religion in
contemporary Britain?
What are viewers’ responses to these
programmes?
What are programme-makers' motivations?
3. Methodology
Textual analysis
Discourse, narrative, semiotics, quantitative etc
Sample of themes, channels, years, genres
Audience research
Forums
Blogs
Focus Groups
Exit survey
Twitter
Live chat
5. Key findings: texts
Factual TV conventions
Personalities
Journeys and experiences
Debates
Talking heads and experts
Historical/Cultural contexts
6. Key findings: texts
Seeking to understand belief in socio-historical
context.
Debunking/unpacking particular beliefs, stories
and practices.
Personal exploration of beliefs and practices.
Education about different beliefs and practices.
Debate and discussion about world events and
belief.
Appreciation of culture.
7. Key findings: texts
Acceptable and unacceptable beliefs and
practices
Of the 'big six', Islam and Christianity receive
most coverage; Sikhism and Buddhism least;
particularly in relation to Britain.
Atheism occasionally discussed but
agnosticism rarely mentioned; however
agnosticism often default ideological
perspective.
8. Key findings: texts
'Spirituality'
widely discussed but mainly in
relation to mainstream religion.
'New age', 'occult' or 'supernatural' beliefs
often dismissed, ridiculed or presented as
light entertainment (e.g. ITV2).
Paganism, occult/spiritualism and some other
beliefs (e.g. Voodoo, Wicca, Scientology)
often presented as sinister or 'spooky' -
sometimes jokingly.
9. Key findings: audiences
It'simpossible to please everyone! Many
groups complain about the coverage they get n
relation to other groups; perceived (often
imaginary) biases within programmes.
10. Audiences like:
Open-mindedness
Learning something new
Willingness to debate
Detailed exploration of issues
Attractive visuals
Respect for those featured
Covering wide range of beliefs and practices
Being ‘fair’
11. Audiences like:
Creativity, something ‘new’
Interesting narratives and ‘characters’
Knowing the perspective of those involved in
making programme – or at least of the key
voices
12. Audiences dislike:
Misrepresenting their own beliefs
Giving a voice to people they don’t like
The presenter/narrator patronising those
featured
Inaccuracy
Omitting key points, facts or events
Stereotypical imagery and portrayals
Length of programmes
Sensational titles, trailers or opening
monologues
13. Audiences dislike:
Not being allowed to make up their own minds
‘Flaky’ people
Not getting to the ‘heart’ of an issue
Not being able to see a particular programme
(e.g. many are watercooler stuff, hear about it
after event via friends, press coverage, awards;
repeats happen too soon or at odd times; some
programmes not publicised)
14. Interviews: industry
Understand lack of diversity within religious
programmes, but feel there aren’t good
programming ideas for some of the under-
represented faiths.
Don’t know how to present ‘spirituality’
outside of religion.
See importance of religion to mainstream and
within non ‘God slot’ genres.
15. Interviews: industry
Feel emphasis on personality can be at
expense of deeper, more intellectual
discussion.
Constrictions of budgets, timeslots etc.
9/11 was a key turning point.
Some topics are seen as more audience-
friendly (e.g. Da Vinci code).
Feel less experimental commissioning now
compared to earlier in decade.
16. Interviews: participants
Not always given full idea of what programme
will be like.
Complaints about finished edits omitting key
detail.
Sense of footage being used to fit a pre-
determined script.
Dealing with press and public reaction has been
difficult.
17. Summary
Sense of importance of religion (this has increased
over decade, less ‘why believe’, more ‘what is role of
religion’).
Spirituality and religion still largely understood through
shorthand and stereotyping.
Strong sense of what is and isn’t acceptable.
Several groups/beliefs still excluded.
Emphasis on moderation and tolerance within
religious belief.
Desire for ‘fairness’ and detailed exploration of topics.