Muslim religious oratory on Swedish public service radio
This article analyses religious Morning Services, delivered by eight Muslim speakers, broadcast on Swedish public service radio during 2013 and 2014. Morning Services have been broadcast on Swedish radio since 1930, but only in recent years have non-Christian speakers been invited to contribute. Inv...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Carfax Publ.
[2019]
|
| In: |
Journal of contemporary religion
Year: 2019, Volume: 34, Issue: 1, Pages: 57-73 |
| Standardized Subjects / Keyword chains: | B
Swedes
/ Public radio
/ Islam
/ Morning service
|
| IxTheo Classification: | AD Sociology of religion; religious policy AG Religious life; material religion BJ Islam KBE Northern Europe; Scandinavia |
| Further subjects: | B
Discourse
B Oratory B religion and media B Islam B Hegemony B Radio |
| Online Access: |
Volltext (Resolving-System) |
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| 520 | |a This article analyses religious Morning Services, delivered by eight Muslim speakers, broadcast on Swedish public service radio during 2013 and 2014. Morning Services have been broadcast on Swedish radio since 1930, but only in recent years have non-Christian speakers been invited to contribute. Inviting religious minority speakers is understood as a strategy for incorporating selected representatives of religious minorities into hegemonic practices and discourses. The analysis identifies four shared discourses produced in the material and relates these discourses to hegemonic views regarding legitimate public expressions of religiosity in Sweden. The discourses are: 1) a positive discourse on religious pluralism, 2) a discourse that emphasises practical self-help-like effects of Muslim religious practice, 3) a discourse that articulates religiosity as challenging purported negative aspects of current society, 4) a discourse that raises difficulties which Muslims in Sweden face. The Muslim Morning Services illustrate a complex dialectic, as, on the one hand, they endorse hegemonic values and ideals and thereby contribute to and legitimise the status quo, while, on the other hand, their individual voices, personal narratives, and religious messages signify change through their use of public space which was previously unavailable to Muslims. | ||
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