1. Representations of
Religion and Spirituality
in Mainstream Factual
British Television
2000-2009
Ruth Deller,
Sheffield Hallam University

2. What will be looked at?
• BBC, ITV, Channel 4, Five - including digital
analogue channels (e.g. More4, BBC Three).
• Factual programming where the topic is religion
or spirituality.

3. Key questions
What is the nature of coverage of
religion/spirituality in factual television?
How can it be understood in relation to
notions of secularisation and ‘re-enchantment’?
How does it represent minority groups and/or
other cultures?
What are viewers’ responses to these
programmes?
Why are they commissioned?

4. Why?
• Observing range of programmes on
religion/spirituality on the major channels.
• Filling a knowledge gap in both
media/cultural studies and sociology.
• Part of a wider trend within academia at
the moment exploring religion and
society (e.g. AHRC/ESRC programme).

5. Methods
Textual analysis
◦ Semiotics, CDA, narrative, quantitative
Industry research
◦ Ratings
◦ Interviews
Audience research
◦ Analysis of online discussion
◦ Questionnaires/focus groups (online and face-
to-face)

6. Background
Over 200 different programmes or series on
religion/spirituality shown on channels run by
the BBC, ITV, 4 and five in the past decade.
Some are series, some one-offs, some part of
existing series.
To keep the study manageable, this does not
include fictional media, or mentions of
religious/spiritual issues in programmes such as
the news, Newsnight, Big Brother or other factual
media with a wide remit.

7. Background
Many series have been publicised or commented
on widely (e.g. The Monastery, Undercover
Mosque). A number have received significant
press coverage.
2009 alone has seen several significant series and
a number of repeats and one-off programmes.

8. Theoretical context
Secularisation
Spirituality/New Religious Movements
Postmodernity
World events
Representation
Ethnicity and Orientalism
Developments in factual television

9. Textual Analysis
Language: word choice, emphasis, level of
prior audience understanding assumed,
use of emotive language.
Who speaks: who is an ‘expert’, who is
seen, who isn’t, who controls narrative,
who participates, how participants are
used.
Imagery: symbolism, connotations,
colours, metaphors, ‘shorthand’.

10. Textual Analysis
Sound: use (and choice) of music, sound
effects, silence, layering of elements (e.g.
speech over music).
Titles of programmes.
Use of locations and connotations of
these (e.g. libraries, deserts).
Opening and closing monologues.
Pre-credits voiceovers.
Promotional / listings / website imagery
and language.

11. Textual Analysis: programme
themes
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.

12. Textual Analysis: programme
themes
Understanding and appreciation of culture.

13. Textual Analysis: representation
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.

14. Textual Analysis: representation
'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.

15. Secularisation
Dominant perspective: Britain is a secular
society (or at least is perceived as being),
but religion still matters to some:
◦ ‘People often say religion is a spent force, but
I suspect it’s alive and kicking’. (Peter Owen-
Jones, Around the World in 80 Faiths, BBC
Two, 2009)
◦ ‘Ours is said to be a godless age. Yet billions
remain faithful to religions thousands of years
old’. (Christianity: A History, Channel 4,
2009)

16. NRMS and fundamentalisms
NRMS barely covered and when they are,
they are treated with suspicion or seen as
‘flaky’ or a joke.
‘Fundamentalism’ is always seen as
negative, within religion or atheism.
Opposing value = moderation (aka
liberalism and tolerance). ‘Fundamental
beliefs’ rarely understood or explained,
but heavily criticised.

17. ‘Pick and Mix’ spirituality
• ‘It’s a way of getting closer to God… so it’s a way
of getting in touch with the universe, God, the
divine… because everyone’s different, they’ve all
got their own ways…’ (Jayne Middlemiss, The
Beginner’s Guide to… Yoga, Channel 4, 2007)
• ‘My aim is to help Charlie’s life change, in a
spiritual way. To do that I’m going to introduce
him to four practices that he’s going to use in his
life for the next four weeks. I’m not asking him to
believe in any of these religions or even in God…’
(Jonathan Edwards, Spirituality Shopper, Channel 4,
2003)

18. Spirituality over religion?
Key ‘buzz’ word – but most used in a
sensitive way or positive way when
relating to mainstream religion.
‘Alternative’ spiritualities treated with
suspicion or derision.

19. Personalisation/Individualism
Strong emphasis on personal journeys,
personal experiences, personal
interpretations, personal values.
Group expressions of spirituality can be
uplifting but there is also suspicion over
collective religious/spiritual experiences.

20. ‘Acceptable’ and ‘Unacceptable’
Panorama: Scientology and Me
Around the World in 80 Faiths
Christianity: A History

21. What is acceptable?
Moderation, tolerance, liberalism, acceptance
Willingness to change or be questioned
Doing ‘good’ deeds
Emotional/sensory – within limits
Peacefulness, silence, stillness
‘Natural’ or ‘authentic’ practices and beliefs
Rationality
‘Meaningful’ to those experiencing it
The exotic – in its proper place
‘Journey’ or personal transformation

22. ‘Acceptable’

23. ‘Acceptable’
‘Ithink she’s, she’s the epitome of the English
Muslim because in the United Kingdom really
there’s a need to create a culture, not preserve
a culture, not preserve a Moroccan or an
Egyptian or a Pakistani or an Indian way, but the
need to create a British Islam, which meets the
spiritual needs of the British people, people in
modern times’. (The Retreat, BBC Two)

24. ‘Acceptable’
 ‘For these people a love of God is at the heart
of their community. In these merciless
conditions, their faith is what breathes life into
their existence’. (Around the World in 80 Faiths,
BBC Two)
‘It’s impossible not to be drawn in by the
beauty of the ritual of prayer’. (Dan
Cruickshanks’ Adventures in Architecture, BBC
Four/Two)

25. ‘Acceptable’
‘Ithink our Hindu faith is very very
important to us. I don’t sit in a temple
and pray for hours on end. Even if it’s
expected of me, I don’t think I’d be able
to carry that out, I’m not that religious.
But yeah, we do have our two minutes in
the morning, myself and God’ (Karma
Babies, BBC One).

26. ‘Acceptable’
‘I truly believe that Christianity is not on
its last legs, that the faith I learned from
my grandmother is still as strong as ever.
If the traditional churches of the west can
only resolve their problems and reach
out to and work with people of faith
across the world then Christianity can
not only survive, but prosper’.
(Christianity: A History, Channel 4)

27. What is unacceptable?
The exotic – out of context
‘Extreme’ emotional or physical
manifestations and expressions
Being ‘too formal’, cold or closed-minded
Conservative, ‘fundamentalist’ views
‘Flaky’ insubstantial beliefs
Irrational or suspicious/sinister beliefs
Controlling others, especially children
Trying to force beliefs on others

28. ‘Unacceptable’

29. ‘Unacceptable’
‘Issomeone who believes the Holy Spirit speaks
to them in the language of angels worthy of our
respect, or in need of psychological treatment?’
(Am I Normal?, BBC Two)
‘Are these children just innocent conduits of
the work of God, or are they the result of
desperate parents and overzealous
congregations in search of the miraculous?’
(Baby Bible Bashers, Channel 4)

30. ‘Unacceptable’
‘Well, my first impression is that this is just…
silly. There may be hidden truth in that but it…
looks like a sort of er, just a kind of sell for
people who are desperate’ (Imagine: The Secret
of Life, BBC One)
‘Hardline Christians are not just campaigning to
change our laws. A group meets regularly in
London to campaign against the building of a
large mosque’. (Dispatches: In God’s Name,
Channel 4)

31. ‘Unacceptable’
‘Green Lane mosque (shots of promo material)
calls itself a centre for interfaith
communication, welcoming people of all
religions, but our reporter filmed there over
four months, and found this speaker, Abu
Usama, was their main English Language
preacher. He says Christians and Jews are
enemies to Muslims’. (Dispatches: Undercover
Mosque, Channel 4)

32. Industry Research: interviews
Dimitri Collingridge
David Henshaw
Robert Beckford
Michael Wakelin
Aaqil Ahmed
Joanna Jepson
Mark Dowd
Participants

33. Industry Research: Interviews
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.

34. Industry Research: Interviews
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.

35. Industry Research: Interviews
Some freedom to choose projects, sometimes
response to ‘hot’ topics.
Wanting to make programmes that have a
reaction.
Sometimes wanting to expose an issue,
sometimes to debate it, sometimes to discuss a
new perspective.
Programmes often have a longer life and are
circulated/discussed a long time after broadcast.
Dissatisfaction with some scheduling slots.

36. Industry Research: interviews
Dimitri Collingridge
◦ [on 'moderation'] 'I don't know if that's a sort of
editorial line at Channel 4, but that's what I certainly
think, it seems pretty you know kind of bad because
as soon all you have to do is look at the twentieth
century and the extremes of ideology and various
groups of people cos as soon as you have an
extreme, as soon as you're actually convinced you
are right, be it a secular ideology or a religious one…
you know, I do think that all channels are trying to
sort of say that extremes are bad, you know.

37. Participant interviews
Editing to fit predetermined narratives.
Many experiences left out.
Conflict between initial expectations and final
result.
Dealing with negative press and hostile public
response.

38. Audience Research
Monitoring forums and blogs, both
entertainment based and belief-group specific.
Monitoring comments on broadcaster websites
and YouTube – also what is circulated on YT,
Google Video and blogs.
Following Twitter discussions and hashtags.
Focus groups – online and in person.
Small amount of survey research.
Not just monitoring opinions of programmes,
but also discussions sparked off by them.
Broadcasters’ own research.

39. Audience Research: Likes
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’

40. Audience Research: Likes
Creativity, something ‘new’
Interesting narratives and ‘characters’
Knowing the perspective of those involved in
making programme – or at least of the key
voices

41. Audience Research: Likes
‘I have thoroughly enjoyed this series as
the presenters have looked at the religion
from their personal perspective but have
gone to great lengths to see other
positions and educate the viewer’.
(Christianity: A History)
‘It didn’t hit you over the head with the
message’ (Saving Africa’s Witch Children)

42. Audience Research: Likes
 ‘Amazing programme last night. Not sure I'd take part
in the Punch-up at the top of those stairs, in
Japan....then run down them. But overall this was a
fascinating look at Faith in the Far East. Even better
then last weeks programme. And that Mt Huashan
Trail, stunning’. (Around the World in 80 Faiths)
 I love Jon Ronson and, like all of his work, it was
interesting, entertaining and funny. I didn't know
anything about the Alpha course before this and it's
always nice to feel you've learned something from
television’ (Revelations: How to Find God)

43. Audience Research: Dislikes
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

44. Audience Research: Dislikes
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)

45. Audience Research: Dislikes
 ‘Unfortunately I am reeling from this
programme, which I thought was another of the
chain of Christian Bashing Programmes on over
the Christmas Period…It would be good to
have real Christian Scholars on the programme,
so that two atheists don’t sped an hour trying
to discredit Christianity which is what the
programme is for I think’. (Christianity: A History)

46. Audience Research: Dislikes
A) ‘Caught a bit of this in passing... but is it
really right for a 13 year old with strong views
to be put up against older adults who
apparently want to try and "catch them out“?’
B) ‘No, indeed. I also wasn't keen on the show's
general subtext of "look at all the things you're
missing out on - underage drinking! Underage
sex! Vacuous celebrities!" Yeah, good one’.
(Deborah, 13: Servant of God)

47. Audience Research: Dislikes
‘That’s exactly how you always see Africa
portrayed’ (Saving Africa’s Witch Children)
‘That woman was so patronising. Judaism is a
really beautiful faith and they were really
interesting people. They handled it with dignity
though.’ (Jews ep3)
‘I was cringing throughout’ (Wife Swap)
‘He was trying to be Jon Ronson or somebody
and just came across as patronising and weak’
(Gary, Young Psychic and Possessed)

48. Tweeting Revelations
Channel 4 series Revelations began last
night.
The first programme, ‘How to Find God’
was very popular with Twitter audience.
Updates came very quickly, with over
800 tweets in three hours.

49. Tweeting Revelations
Partly due to Jon Ronson’s involvement
and his presence on Twitter as well as his
interaction with viewers during
broadcast.
Ronson asked questions about course
itself, his own response to course, what
participants and church were like, what
Alpha thought of documentary and some
technical queries (e.g. music, imagery).

50. Tweeting Revelations
Several ‘tweeters’ expressed interest in
Alpha because of friends/family
involvement.
A number of responses discussed
people’s orientation towards doing the
course themselves.
‘Tongues’ moment the moment of
controversy as anticipated by framing of
doc. Many people found the idea ‘cult’
like or disturbing.

51. Tweeting Revelations
Those who identified as Christians either
tended to say they thought it was sensationalist
or else distanced their own Christianity from
tongues, or from the way tongues used in this
example.
Short ‘exit’ survey posted after revealed strong
atheist audience (reflecting Twitter population
rather than general?) but strong interest in
religious programmes. Most (of all beliefs)
positive about programme.

52. Tweeting Revelations
Twitter was monitored for all eight
weeks, though the first programme was
the most discussed.
A live chat room was open afterwards.
Participants varied.
Programmes on death and spiritualism
invoked most humour.
Muslim School and Divorce: Jewish Style
invoked most emotion.

53. Summary
Sense of importance of religion (this has
increased over decade, less ‘why believe’,
more ‘what is role of religion’).
Emphasis on moderation and tolerance
within religious belief.
Desire for ‘fairness’ and detailed
exploration of topics.
Clear levels of what is and isn’t
acceptable.