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Book Reviews / Pneuma 34 (2012) 95-159
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Jonathan D. James, McDonaldisation, Masala McGospel & Om Economics: Televangelism in Contemporary India (New Delhi: SAGE Publications. 2010). xxvii + 232 pp., $39.95 hardback. ISBN 978-81-321-0473-5.
Global Charismatic television has had an indelible impact upon both Protestant Christian- ity and the Hindu community in India. This book’s catchy title need not detract from the scholarly focus of a serious study. The author’s observation of the changing style and sub- stance of Christian ministry in India leads him to conclude that Christianity in India may never be the same. American televangelism has been imported — most notably by Benny Hinn, but also others — without adaptation or contextualization. Protestant missionaries of the past such as Ziegenbalg at Tranquebar and William Carey at Serampore respected the local cultures and followed an indigenous approach. By way of contrast, “McDonaldisation” and “Masala McGospel” describe the Americanisation of Indian Christianity through televi- sion. Today’s televangelists are the descendants of American revivalists of the past — e.g., Charles Finney, Dwight Moody, Billy Sunday — but demonstrate a lack of sensitivity to Indian cultural and social norms. What are the implications?
James’ research reveals that in the past Christianity thrived when rooted in the local indigenous culture, expressing respect for the Hindu social system and meeting the needs of converts. Hindu-Christian tensions increased when Christianity was not adequately indige- nised to the culture. With the rise of Hindutva, tensions are likely to intensify. “Western forms of evangelism, Western funds and structures seem to exacerbate the growing tensions between Hindu nationalistic groups and the Christian church” (98). About 85 percent of Christian television in India originates in USA, Britain, and Australia. Only 10 percent of the programmes are locally produced in India, and about 90 percent of these are by Brother Dinakaran, K. P. Yohanan, Sam Chelladurai, and other well-known Indian Charismatics. Christian televangelism has a Hindu counterpart. Christian televangelism is replicated by Hinduism but with an important difference: rituals and prayers, folklore and bhajans, take the place of theological discourse. Illustrious Hindu gurus utilizing the television medium include Swami Sukubutananda, Guru Yashpal Sudhanshu, Guru Ma, Ravi Shankar, Deepak Chopra, and the late Sai Baba, among others. Another significant difference is that, unlike Benny Hinn, Hindu television does not solicit donations, although it does sell religious prod- ucts. More important, Hindu television propagates a “New Age” Hindu spirituality which, combined with live telecasts of Hindu festivals, constitutes a revitalization of Hinduism — inspired by American televangelists.
CBN’s Solutions programme is an example of “Masala McGospel” — the fusion of an American gospel with some facets of Indian culture. In his case study James found that 65 percent of the respondents (Indian Christian leaders) agreed that the programme was “culturally appropriate” in the Indian context. Nevertheless 40 percent found significant inappropriate elements such as an offensive Western dress code (short skirts), luxurious surroundings (studio setting), an alien style of production and gospel presentation, and trendy idioms creating a foreign Western identity and an implied message of Western cul- tural superiority. The majority concluded that “glocal” television was an improvement over global televangelism, but that “both the message and the underlying elements behind the message still contained culturally inappropriate issues” (157).
© Koninklijke Brill NV, Leiden, 2012 DOI: 10.1163/157007412X621815
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Book Reviews / Pneuma 34 (2012) 95-159
An unexpected finding was that some Hindu leaders felt the messages on “prosperity” and “success” would make Hindus better Hindus. Hindu perceptions of Christianity also changed due to the similarities between the two. If so, adding Jesus to the pantheon of Hindu deities is no problem: Jesus then is an “avatar” for all people including Hindus. Is the Hinduisation of Christianity a real possibility? Some Christian leaders warned against the dangers of a “Christo-Hinduism,” a syncretic “popular Christianity” without accountability or commit- ment, of “believing without belonging.” “Converts from televangelism, unlike other tradi- tional forms of missionary activity, seem to end up as ‘anonymous Christians’ ” (184). The author contends that Charismatic televangelism in India is “reinventing” Christian- ity. The “reinvention” takes place through 1) a new pneumatic or charismatic hermeneutic, 2) a new theology of communication with television the embodiment of the Holy Spirit, 3) a new set of teaching and practices centered in healing, deliverance, prosperity and success, 4) a new clergy, and 5) a new electronically mediated liturgy. Christian leaders are con- cerned lest the outcome be a Christianity without Christ and without participation in the life of the local church. Hindu leaders feel threatened by the intrusiveness of electronic Christianity. Hindutva advocates react with an agenda of anger and vow to “promote the idea that Christianity is the greatest threat to national harmony, security and sovereignty” (171). If so, the author’s counsel for the Church in India “to become as fully indigenous as possible,” seems entirely appropriate (209).
Virtues of this book are many, not least its advocacy of India’s indigenous Churches, Pen- tecostal as well as others. Research scholars will benefit from the author’s attention to meth- odological detail. Church leaders will appreciate James’ obvious concern for the Body of Christ, its message and mission in the world. Not everyone will welcome every finding — e.g. the Hindu, New Thought and New Age elements found in some dimensions of the Char- ismatic movement.
The author of this provocative study, Jonathan D. James, is a researcher and writer on Media, Religion and Culture, based in Australia. Educated in Singapore with later training in television production and media in USA, he is an adjunct Lecturer at Edith Cowan Univer- sity, Perth. He is well-known in the Asia-Pacific region as a consultant, lecturer, and guest speaker. James is widely-travelled in Asia, North America, and the Pacific in his role as direc- tor of a church-based international development and educational agency.
Reviewed by Roger E. Hedlund
Director Emeritus
Mylapore Institute for Indigenous Studies, Chennai, India [email protected]
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