The document discusses religious attitudes towards media and technology. It begins by defining media and explaining why religion is connected to media given its influence. It then examines three types of messages in media that concern religions: 1) behavioral norms around portrayals of religion and sexuality, 2) specific issues like blasphemy and child protection, and 3) positive opportunities like proselytism. Christianity and Islam are used as examples when discussing these types of messages. The document aims to understand religious perspectives on modern media.

1. Religious Attitudes to:
Media &
Technology
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2. Contents:
Introduction: What does ‘media’ mean?
Why is religion connected to the media?
Types of message: Behavioural norms:
1. The portrayal of religious people
2. Sexual Behaviour
3. Consumerism
Specific concerns:
1. Blasphemy
2. The protection of children
3. Hate speech
Positive opportunities:
1. Proselytism
2. Freedom of expression and information
3. Promoting understanding
Examples of these
within a religious context:
Christianity
1. Behavioural norms – sexual paradigms in teenage
magazines.
2. Specific Issues – Blasphemy
3. Positive Opportunities – Evangelism
Islam
1. Behavioural Norms – standards of decency
2. Specific Issues – Blasphemy
3. Positive Opportunities – Promoting Understanding
Examples of different media
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3. What does ‘media’ mean?
The media is any form of communication, including newspapers, magazines, books, advertising,
TV, cinema, radio, and the Internet. Virtually everything you read, everything you watch,
everything you listen to will be through one form of media or another.
In the past, there were fewer forms of media than there are today. Two hundred years ago, for
example, most people’s knowledge of the world outside of their immediate family and vicinity
may have been limited to contact with itinerant workers, hearing sermons or, for an educated
few, reading newspapers and books. Improvements in communication technology over the past
50 years mean that the average person today has much more exposure to many different types of
media. Whereas Britain once only had one newspaper, The Thunderer (now The Times), any
newsagent will now sell hundreds of different and affordable newspapers and magazines. Some
changes are even more recent. In 1950, for example, there were only 350,000 combined radio
and TV licences. This figure is in contrast to the 98% of British households who currently own
a television. The Internet became popularised in the early 90s and 50% of UK households now
have access to the Internet.
Why is religion connected to the media?
Religious belief involves having a particular understanding of the world and having set opinions
on many issues and set codes of behaviour in many circumstances. Today, much of the average
person’s understanding of the world and opinions about it come from or are influenced by the
media. On average in the UK we watch over 25 hours of television a week. The Sun
newspaper sells 4 million copies a day. For religions media is therefore important because it is
the best way of reaching people. You often hear commentators criticising content in the media
using the phrase: ‘what message are we giving out?’ Simply put, religions are keen to make
sure that the message carried by the media is in line with their own beliefs.
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4. We can further try to breakdown the types of messages that are carried by the media and in
which religions may have a particular interest:
1. Behavioural norms:
How we behave is often connected to how we see other people behave. By observing behaviour
in others we learn what is “normal” and acceptable. Much of this learned behaviour will come
from our parents, siblings and friends. But some of it may also come from the media. You have
probably heard people complaining on the news that violent films and violent video games teach
children that violence is acceptable. Religions expect people to behave in a certain kind of way
so they will be very interested in what types of behaviour the media portrays as normal. Issues
include:
a. The portrayal of religious people
Religions are often concerned that the media communicates that being religious is not equated
with fanaticism, old age or being boring. They may be concerned that religious characters in
soap operas, films or dramas are categorised in this manner. Christians, for example, might
complain that the two most famous Christians on TV are Dot Cotton and Harold Bishop!
Muslims might complain that the most high profile Muslim in the country at the moment is Abu
Hamza. They worry that people making choices about religion now are confronted by media
content which suggests that all Christians are boring and all Muslims mad extremists. The
message seems to them to be if you want to be interesting, don’t be a Christian and if you want
to be peaceful and reasonable don’t be a Muslim. Some religions want the media to replace
these stereotypical portrayals of religious people with more positive role models.
b. Sexual Behaviour
Religious believers may also object to the media’s portrayal of sexual relations. They would
argue, for example, that soaps, films, girls’ magazines, etc. never discuss the issue of whether or
not sex before marriage or having casual sex is morally acceptable. And they may also disagree
with the increasing amount of material that is openly homosexual. As with many issues
concerning behavioural norms, the media might argue that they are merely reflecting today’s
society. This attitude is not appropriate for many religious people who would say that by
showing pre-marital and casual sex to be fun and glamorous, the media is encouraging people
into behaviour, which they argue can lead to spiritual and social problems. They may further
argue that by never questioning pre-marital or homosexual sexual relations, the media is
ignoring a section of society which still believes these to be morally wrong.
“She really wanted television to be propaganda for a very moral view of the
world, not the imperfect world we live in.”
(Former controller of BBC1 and Channel 4 ex-chief executive Michael Grade speaking after the
death of Mary Whitehouse.)
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5. c. Consumerism
The popular understanding of the relationship between religions and the media is that they are
diametrically opposed, one seeking to curb consumerism and develop spirituality, the other
rejecting the spiritual in favour of materialistic concerns. It is certainly the case that many
magazines and television programmes promote a certain lifestyle, implying that wearing a
certain fashion label, driving a certain kind of car, or going on holiday in a certain place is the
only sign of success. Religions, however, would not identify success in this way.
“What will a man gain by winning the whole world, at the cost of his true self?”
Matthew 16: 26
Passages like this comment on humans’ fascination with the material. Such passages may be
used to guide Christians against being influenced by worldly riches. Most religions would like
to see the media carry more content on the importance of the spiritual side of life and
concentrate less on the material side. They may argue that there is an emphasis on the consumer
lifestyle because the media is dependent on the advertising revenue and support of big business.
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6. 2. Specific concerns:
In addition to their concerns about the type of lifestyle that the media portrays as normal,
religious groups may also object to specific types of content. Some of these may relate to
concerns specific to the teachings of their faiths, others may be concerns that society at large
also shares. Some examples include:
a. Blasphemy
‘You shall not take the name of the Lord your God in vain.’
Exodus 20:7
‘..but whoever blasphemes against the Holy Spirit never has forgiveness, but
is guilty of an eternal sin.’
Mark3:29
Blasphemy is the act of speaking or behaving contemptuously or impiously of God or sacred
things. So it is not surprising that, as can be seen by the texts above, controls on blasphemy are
at the heart of many religions. Blasphemy is seen not only as an insult to the supreme deity, but
left unchecked it can undermine the authority of the religious order. The UK still has a
blasphemy law but it is hardly used. Blasphemy laws are enforced more strictly in other
countries, for example Iran and Taliban Afghanistan. Some religious believers argue that in
countries such as the UK blasphemy is not taken seriously by the authorities any more. They
argue that this means that the genuine concerns of a section of society are being ignored.
b. The protection of children
There has been a lot of debate recently on the potentially harmful effects of some sections of the
media on children. This has ranged from the danger of paedophiles in Internet chat rooms to the
pressure on children to stay unnaturally thin. Although concerns about such issues are in no
way confined to religious believers, spokespeople for religious groups will often highlight these
dangers to make the point about what they see as the generally unhealthy nature of much of
today’s media content. Religions may say that they have a particular concern for the raising
and education of children.
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7. c. Hate speech
Hate speech is “any advocacy of national, racial or religious hatred that constitutes incitement to
discrimination, hostility or violence.” (International Covenant on Civil and Political Rights:
Article 20).
One of the most horrific examples of hate speech to have incited violence on a large scale was in
Rwanda. During the International Criminal Tribunal for Rwanda (ICTR) in 2002, prosecutors
alleged that a local radio station in Kigali, Radio des Milles Collines, broadcast Hutu extremism
and was used to demonise the Tutsi minority. The station incited violence, announcing: “You
cockroaches; you must know you are made of flesh. We won’t let you kill. We will kill you.”
Such broadcasts helped prepare the way for the genocide. In the 100 days that followed these
original broadcasts, and with the station continuing to urge Hutus to “go to work, because the
graves were not yet full”, 800,000 Tutsis and moderate Hutus were killed.
As a result of the ICTR, Ferdinana Nahimana and Jean-Bosco Barayagwiza, the DJs responsible
for these broadcasts have been sentenced.
This example demonstrates the capacity of the media to communicate and its effectiveness in
inciting violence.
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8. 3. Positive opportunities:
Through the ages, religions have been very aware of the power of the media to influence people
for good as well as ill. Standard religious texts such as the Qur’an and the Bible continue to be
some of the best selling books in the world. Religious groups use media both to directly
proselytise and to further some of the moral values inherent to their faith. Some examples of
this include:
a. Proselytism
In countries throughout the world, religious groups use a variety of media to carry their message
to the wider world. In most cases the majority of content is aimed at existing followers of the
religion. But there is often also an element of hoping to reach out to possible new converts.
The ratio between these two will vary. Songs of Praise, televised calls to prayer in Islamic
countries and Vatican Radio are principally for the benefit of believers. But the advertisements
in Tubes Stations for the Pentecostal Church, John Travolta’s Scientology epic “Battlefield
Earth” or websites for religious groups such as Falun Gong are hoping to attract people to the
religion. Religious groups may also look to promote positive role models for their religion such
as the Christian athlete Jonathan Edwards or the Muslim boxer Muhammad Ali.
b. Freedom of expression and information
“Everyone has the right to freedom of opinion and expression; this right includes freedom to
hold opinions without interference and to seek, receive and impart information and ideas
through any media and regardless of frontiers.”
Article 19, the Universal Declaration of Human Rights
“I believe that freedom of media is essential for a free society and is a prerequisite for the
healthy functioning of democracy.” (Cardinal Cathal Daly)
“It is vitally important to society that media have the freedom to investigate and explore and
report matters in which accountability has been lacking and where reform is needed.”
(Cardinal Cathal Daly)
Scholars and leaders from all the major religions helped to draft the Universal Declaration of
Human Rights in 1948. They, like many religious groups today, recognised the importance of
free expression in helping to create a more open and just society. Freedom of expression and
information means that it is harder for those in power to abuse that power through secrecy and
corruption. Freedom to use the media also allows the underprivileged to unite in opposition to
injustice. Notions of social justice are to be found in almost all religions; it is natural therefore
that they should support the use of media where it furthers these aims.
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9. c. Promoting understanding
At the heart of the teachings of many religions is the call on the peoples of the world to live
together in peace. Religious groups are aware of the role that the media can play in promoting
understanding between people. In Kosovo, for example, the Serb radio station Radio Caglavica
broadcasts throughout Southern Kosovo and is listened to by the Christian Serb communities,
the Muslim Albanian communities and the Roma communities. It is a valuable tool in building
tolerance and multi-ethnicity in the area and has helped to encourage people who have been
displaced by the conflict to return to their homes.
In many countries, censorship of the mainstream print, radio and television media is very heavy.
But the Internet has been more difficult to control and people in different countries have been
able to find out information for themselves about the rest of the world and not rely on official
sources. Having access to the information that allows you to see all sides of an issue can
sometimes help to lessen violent tensions. Conflict often arises from fear of the unknown or
unfamiliar. The media can help remove this element of the unknown.
This view has been recognised by the Roman Catholic Church. Since the Second Vatican
Council, the Church has frequently addressed the question of the media and their role and
responsibilities. It has claims that it ‘has sought to do so in a fundamentally positive manner’,
viewing the media as "gifts of God" which brings people together and "helps them to cooperate
with his plan for their salvation."
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10. We can see that for religious groups, the media is seen both as an opportunity to communicate
their theological and ethical view of the world but also as a potential danger if content
contravenes that view. By looking at some specific examples of how the three areas outlined
above apply to two different religions, we can explore this further.
• Christianity
1. Behavioural norms – sexual paradigms in teenage magazines.
Christianity teaches that sexual relations should only be conducted within the bounds of
marriage:
“...a remedy against sin, and to avoid fornication; that such persons as
have not the gift of continency might marry.”
The Book of Common Prayer
“Now to the unmarried and the widows I say: It is good for them to stay
unmarried, as I am. But if they cannot control themselves, they should
marry, for it is better to marry than to burn with passion.”
1 Corinthians 7:9
Many Christian religious groups continue to criticise what they see as a culture of
promiscuity in modern society.
On the other hand, many magazines aimed at teenage girls and on sale in the UK contain
sexually explicit articles and advice. From a Christian perspective, these magazines
could be seen to be promoting a sinful and potentially damaging lifestyle. They might
also argue that these magazines are often bought and read by girls in their early teens
that they would consider too young to be exposed to such material. For critics of such
magazines, the fact that the UK has the highest underage pregnancy rate in the European
Union would be further evidence of the potentially damaging effects of such media
content.
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11. 2. Specific Issues – Blasphemy
“You shall love the Lord your God with all your heart, and with all your soul,
and with all your mind.”
Matthew 22:37
Christianity, unlike other religion, is protected to some extent by the law in Britain
against blasphemy. The law states that:
“Every publication is said to be blasphemous which contains any contemptuous,
reviling scurrilous or ludicrous matter relating to God, Jesus Christ, or the
formularies of the Church of England as by law established. It is not blasphemous to
speak or publish opinions hostile to the Christian religion, or to deny the existence of
God, if the publication is couched in decent and temperate language. The test to be
applied is as to the manner in which the doctrines are advocated and not as to the
substance of the doctrines themselves.”
Stephen’s Digest of the Criminal Law 9th edition, 1950
In the early 1990s the British Board of Film Classification ruled that Nigel Wingrove’s
video film Visions of Ecstasy could not be shown because of its subject matter – ‘the
mingling of religious ecstasy and sexual passion, depicting a sexual attraction to Christ
on the part of St. Theresa – might have been blasphemous’ and thus, still, illegal.
Blasphemy has now been reduced to ‘giving offence’ to those of a religious persuasion,
and the law cannot be usefully employed to protect the latter from such ‘insults’.
Throughout the twentieth century, active Christians in most countries have campaigned
particularly against films that have caused them hurt – The Miracle, The Life of Brian,
The Last Temptation of Christ, and many others. They have sometimes persuaded film
censors to make cuts, but in no case have they managed to have the film banned, with
the partial exception of Visions of Ecstasy.
“The law on blasphemy should either be abolished or be applied to all
religions.” How far do you agree?
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12. 3. Positive Opportunities – Evangelism
‘So his fame spread throughout all Syria…And great crowds
followed him from Galilee and the Decapolis and Jerusalem and
Judea and from beyond the Jordan.’
Matthew 4:24-25
‘Go therefore and make disciples of all nations, baptizing them in
the name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you...’
Matthew 28:19-20
Christian groups have also used technological developments to spread their message. In
the past, the Church could only spread its message from the pulpit or within their own
communities. Whilst it is necessary for broadcasters to hold licenses in the UK,
something that no religious organizations have be granted at this stage, it is possible for
TV evangelists to spread their message in other countries as a result of satellite
communication. The USA is well-known for its TV stations that are devoted entirely to
religious broadcasting, leading to the term ‘televangelism’. Trinity Broadcasting
Network (TBN) is the world’s largest Christian broadcasting network. Its programming
includes bible study, preaching, television services and hearing testimonies from
believers. These programmes can reach millions. The Internet has provided similar
opportunities.
Pope Paul VI: The RC Church must be constantly striving to put the Church's message
"into the mainstream of human discourse". For many this means that they must engage
in dialogue with the media.
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13. • Islam
1. Behavioural Norms – standards of decency
Many Islamic societies have very well defined standards of decency which relate, for
example, to the clothing or behaviour of women. Clothes which are considered
acceptable for women to wear in public in the UK – e.g. a short skirt or strapless dress –
would be inappropriate or even illegal in some Islamic states in the Gulf and Middle
East.
Religious sensibilities in such countries can be offended, therefore, by what they see as
harmful female role models in European and North American television, Internet and
print productions. A programme such as Baywatch that was broadcast on weekend
afternoons in the UK, would not be considered appropriate for broadcast at all in most
Gulf States. In Saudi Arabia, for example, not only are many imported magazines
heavily censored for nudity but also the internet in closely controlled by the State which
runs the only international connection through which all ISPs are routed. Although some
argue that there are political reasons for this control, it is often justified in terms of
preserving the levels of female decency demanded by the Islamic faith.
2. Specific Issues – Blasphemy
Because of the specifically religious nature of this issue, it is worth examining how a
second religion confronts it. The most famous example of alleged blasphemy against the
Muslim faith in recent years is the publication of The Satanic Verses.
"The book that is worth killing people and burning flags for is not the book that I
wrote."
Salman Rushdie
The Satanic Verses, published in 1988, was viewed a blasphemous by many Muslims.
In it, Rushdie describes the birth of a religion that looks very much like Islam. The
novel includes events, dreamed by Gibreel, who is in the midst of a mental breakdown,
that are derived from traditional accounts of Muhammed's life. Amongst the characters
that appear in the book is a prophet called Mahound, the name that 19th century
Christian missionaries mockingly used in the medieval religious plays for a satanic
version of Muhammed. At least one of Mahound's followers, called Salman, becomes
convinced that Mahound is little more than a charismatic charlatan. Salman, whose job it
is to write down the revelations of God as recited by Mahound, repeatedly changes
Mahound's words. Thus, Rushdie satirises the basic Muslim belief that the Qur’an is the
word of God revealed to Muhammed by the archangel Gabriel.
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14. Another allegedly blasphemous episode takes place in a brothel where prostitutes are
given the names of Muhammed's wives. This is outrageous to Muslims because they
revere their prophet's spouses as "mothers of all believers." Whilst Rushdie does not
present Mahound's wives as fallen women, the prostitutes nevertheless borrow the names
and gradually take on the identities of the wives to mock Mahound.
The publication of this book led to the late Ayatollah Khomeni of Iran issuing a fatwa
calling for the death of Rushdie because his work was "insulting Islam, the prophet
Muhammed and the holy Qur’an." Eager followers put a bounty on Rushdie's head,
adding riches to what Khomeini had already guaranteed as a place in heaven for the
successful assassin.
This threat hung over Rushdie until 1998, when it was lifted, though he was still
receiving police protection in 2000.
3. Positive Opportunities – Promoting Understanding
Certain sections of Western society have felt threatened by the Islamic world for years.
Following the bombing in Oklahoma City, witnesses claimed that they had seen “Arab
men” fleeing the scene. As we now know, the bombing was carried out by the white,
Christian Timothy McVeigh. After the attacks in New York and Washington on
September 11th 2001, there were isolated attacks in the US on American Muslims, who
had condemned the bombing as strongly as anyone else, and against Sikhs and Hindus.
Similarly, there have been concerns in the UK Muslim community that following the
discovery of Ricin in Wood Green and the raid on Finsbury Park Mosque, they would
become a general target. Community leaders have used both television and print media
to get across the message not only that the vast majority of British Muslims wholly
condemn terror attacks but also that Al Qaeda and other terrorists group do not, as they
claim, represent a fundamentalist form of Islam but rather a dangerously extremist one.
They have also taken the opportunity to inform the general British public more widely
about Islamic teachings and practices, hoping that a greater understanding of the
essentially peaceful nature of Islam will breed tolerance and respect.
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15. Examples of different media:
We have looked at how different religions may tackle different issues relating to the media. It is
also worth looking at some examples of the different media themselves. This is because,
although many of the religious issues surrounding media and technology are cross-cutting, there
are some that are of particular relevance to certain media.
Newspapers:
Many religious groups in this country lament the “cult of celebrity”. They feel that the media
does not deal adequately with the spiritual and religious needs that are shared by all people and
that where religion once was, there are now girl bands and reality TV. Whereas people used to
look to religion for awe and inspiration, they are now more likely to find it in fame and film
stars. Newspapers, particularly the tabloids, have been blamed for fuelling what religious
believers might see as a vapid and empty obsession with the superficial and for ignoring deeper
moral and theological questions. Again, newspapers would defend themselves by saying that
they are only giving the public what they want. Religious groups might counter that the media
has a role in leading debate not merely reporting on it and that the cult of celebrity has been
created by the media themselves in the first place.
Magazines:
Many of the most popular men’s magazines in the UK today have regular features on what cars,
watches or gadgets every man should own. The women’s magazines are full of expensive
clothes, perfume or beauty products that they claim you cannot live without. From a religious
perspective, such blatant and aggressive consumerism not only pressures people to aspire to a
lifestyle they cannot afford but also emphasises the material at the expense of the spiritual.
They would argue that it is faith that will bring you happiness and not anything that money can
buy.
Television
Television still remains the most popular medium in the world. And it is from TV in particular
that we are likely to pick up much of our normative behaviour. This is not only a reflection of
the amount of time we spend on average watching television but also relates the nature of the
medium itself. We are much more likely to identify and copy the behaviour of characters in
soap operas or dramas than we are from people we read about in magazines or even in books.
Religious groups have, therefore, been particularly active in monitoring television and urging
programme makers to create positive role models that are in line with the ethical beliefs of that
religion.
Cinema
Film is viewed by many to be a higher or rawer art form than television. Thus the threshold for
censorship is rather higher than that for TV. The British Board of Film Classification (BBFC)
works on the principle that adults should be free to choose what they see, as long as it remains
within the law and is not likely to be harmful to society. Local authorities retain the final say
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16. concerning the screening of films within their jurisdiction. In 1996, therefore, it was possible
for Westminster Council to refuse a licence to David Cronenberg’s film Crash, though it played
in the rest of the country.
The BBFC, however, is concerned to protect children from unsuitable material. The
classification of films limits the access of children to certain films because it is argued that,
“There is a growing body of evidence establishing the link between films and violent behaviour,
particularly in the case of children watching without adult supervision.” (Anne Nelson)
Some religious groups have been concerned by what they see as a rather ‘lax’ attitude towards
film and the apparent inconsistency in the granting of licences in Britain. Some claim that
access to ‘obscenity’ is all too easy and that it may lead to the erosion of the moral values.
Music
Music is believed by some to be the purest art form because of its power to express emotion, to
describe the human condition, and to change moods. It is also extremely accessible and
democratic. It isn’t necessary to be ‘in the know’ in order to be able to respond to music.
It is this ubiquity and accessibility that has often frightened the powerful who have attempted to
control it, limit its scope and in extreme cases, such as that of the Taliban regime in
Afghanistan, to ban it entirely. Plato noted the power of music, arguing: “By gradual
infiltration it softly overflows upon the characteristic pursuits of men and from those issues
forth grown greater to attack their business dealings, and from these relations it proceeds
against the laws and constitution with wanton licence till it finally overthrows all things public
and private.”
It is not surprising, then, that countless regimes have regulated music. The twentieth century’s
two most regimes, Nazi Germany and the USSR, both did this. The Nazis organised an
exhibition in 1938 to highlight the alleged depravity of Jewish and black jazz musicians. In the
USSR during the 1930s jazz was also attacked; in the 1950s and ‘60s it was rock, often
criticized as a sign of decadent capitalist values.
The USA has also been the scene of musical censorship. Despite having a constitution that
guarantees freedom of speech, there have been repeated campaigns by church leaders in
American’s Bible Belt against ‘the Devil’s music’. Particular targets have been blues and
rock’n’roll, which were alleged to have originated in voodoo rituals! A more successful
campaign was organized in the 1980s by the Parents’ Music Resource Center (PMRC). This
was successful in getting warning stickers placed on albums.
Eminem’s music, and the response of the public to it, is perhaps the most interesting aspect of
current music. In May 2000, the Gay and Lesbian Alliance (GLAAD)of the USA attacked his
album The Marshall Mathers LP for being homophobic, and called upon him to be more
‘responsible’ in his lyrics. In 2001, The Daily Express heralded Eminem’s arrival in the UK for
his tour with the headline ‘Get Out’.
Internet
The growing popularity of the Internet, together with its ability to produce and communicate
information, is another demonstration of how the developments in modern technology may need
to be matched with new ethical codes of response. The Internet is one of the most immediate
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17. forms of media as it takes relatively little know how to be able to create a website and publish
views and information to millions of people. There are obvious benefits to this. For example, it
encourages the freedom of expression and is a form of media that governments have difficulty
in controlling. Thus it is possible for people in China to be able to access information
previously denied to them by the Communist government. On the other hand, however, it
means that extremist groups or paedophiles can broadcast and share material with little control.
Satellite
Satellite television allows the possibility for us to receive far more channels than the five offered
by terrestrial television. However, with this breadth of choice comes a difficulty to control the
content of such channels.
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18. How do religions make their views known?
1. Legal and regulatory framework
As we have seen religions try to feed into the debate concerning the media. They have achieved
this in a number of ways, usually by lobbying the government for changes in the law or through
watchdog authorities, on whose boards there are often religious representatives.
As we have seen, there are a numbers of law and regulations in place in Britain to safeguard the
public from the negative aspects of the media and technology. There are a number of Acts,
including the following:
 The Obscene Publications Act, 1959 • The Telecommunications Act, 1984
• The Obscene Publications Act, 1964 • The Broadcasting Act, 1990
• The Child Protection Act, 1978 • The Broadcasting Act, 1996
The Broadcasting Acts
These are of particular interest because of their relevance to religious broadcasting and
reference to religious beliefs. All religious broadcasting is controlled by these Acts,
which require television channels to:
1. Act responsibly in terms of religious broadcasting.
2. Have respect for listeners and their beliefs.
3. Avoid broadcasting anything which might be offensive towards the views
and beliefs of members of a religion or denomination.
Further Support
Further governmental support for these laws comes from the Department of Culture,
Media and Sport, who, in turn, foster the aims of the following regulatory bodies and
safeguards:
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19. The Advertising Standards Authority
Advertising is everywhere in today's world. Indeed, as Pope Paul VI remarked, "No one now
can escape the influence of advertising." There are, therefore, concerns about this situation and
organisations that deal aim to prevent the abuse of advertising. One such body is the ASA. This
is an independent, self-regulatory body for non-broadcast advertisements in the UK. They
administer the British Codes of Advertising and Sales Promotion to ensure that ads are legal,
decent, honest and truthful. Most of the complaints that they receive are misleading advertising.
 What are the merits of advertising?
 How might adverts mislead consumers?
 Why might religious people be concerned about some aspects of
advertising?
http://www.asa.org.uk & pages 176-7 of CMI might help you respond to these
questions.
The Watershed
The 9pm TV watershed is designed to help parents protect children from material that
may be unsuitable. In order to comply with the watershed, terrestrial television
broadcasters have to plan their schedules around this junction, warning viewers before
sensitive material is broadcast. The BBC claims that in all but exceptional
circumstances, their programmes transmitted before 9pm are suitable for a general
audience (including children). Progressively from 9pm they are suitable only for adults.
 How successful is the watershed?
 “Two-thirds of households who receive terrestrial TV have no
children. The watershed unnecessarily limits the programme
content and choice for the majority of households.” How far do
you agree with this view? Show that you understand more than
one response.
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20. Film Classification
As mentioned before, film classification in this country is controlled by the British Board of
Film Classification (BBFC).
Using the BBFC’s website and p. 73 of Truth, Spirituality and Contemporary Issues identify all
the classifications that may be granted to films in this country.
Film
Classification
“The accumulated evidence does not warrant the conclusion that viewing violent/pornographic
films and videos is directly linked to violent criminal behaviour in the vast majority of cases.”
(Association of Chief Police Officers) Does this mean that film classification is pointless?
http://www.bbfc.co.uk/
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21. 2. Direct lobbying
Religious groups have, as we have seen, employed modern media and technology to
communicate their moral values. Religious groups have their own television channels and
programmes, magazines, newspapers, websites, and their own press and media offices.
Find out about one or more of the following:
 Trinity Broadcasting Network  The Vatican’s website
 The Christian Broadcasting Network  The Church of England’s website
 The Catholic Herald  Islam City (website)
 The Church Times  The Modern Religion (website)
 The Christian Herald  The Muslim News Online (website)
 The Methodist Recorder
What are the advantages of modern technology for spreading Christianity and Islam?
Checklist
You should be able to respond to the following questions:
• What is the impact of media and technology on today’s world?
• Do we have the right to freedom of expression? If so, under what circumstances?
• Is censorship ever appropriate?
• Is it possible to reconcile freedom of expression with religious views?
Websites:
http://www.mediawatchuk.org/mainsite.htm http://www.indexoncensorship.org
http://www.bsc.org.uk/index1024.htm http://www.unhchr.ch
http://www.article19.org
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