Prophecy, Politics, and the Popular: The <i>Left Behind</i> Series and Christian Fundamentalism's New World Order

McAlister, Melani

doi:10.1215/00382876-102-4-773

Cited by 49 publications

(5 citation statements)

References 76 publications

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“…Moreover, unlike forms of media that conveyed scripture-orientated messages about Islam-like recorded sermons or booklets-C/one was a form of media consumed by more than those who were "ihterested in Islam." Clone's public was wider and more diverse, a trend found in publics of popular religious entertainment throughout the world (McAllister 2003;Meyer 2006) (Figure 11). What makes Clone unique in this respect was that it was not produced by the religious community it portrayed but by a secular media giant.…”

Section: Fig 10mentioning

confidence: 99%

Watchingclone: brazilian soap operas and muslimness in kyrgyzstan

McBrien¹

2012

Material Religion

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In 2004 Clone, a Brazilian soap opera that featured Moroccans and Brazilians as main characters, broadcast throughout post-Soviet Central Asia. The program rose to tremendous popularity in the Kyrgyzstani town of Bazaar-Korgon partly due to the romanticism of its imagery. The town's residents said they were so taken by the soap opera because it was the first fictionalized program that featured Muslims as main characters that had aired in the post-Soviet period. While the rather orientalized images featured in the serial can be read as highly stereotypical, Bazaar-Korgonians nonetheless utilized the soap to widen conceptualizations of what "true" Muslimness could be. Some even used it to support their efforts at religious piety. The soap opera was certainly not a religious object. Nevertheless, residents utilized it in explicitly religious projects. This forces us to consider the role that such ambiguously classifiable objects-those that fall outside of the undeniably religious/non-religious dialectic-play in "doing religion."

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Section: Fig 10mentioning

confidence: 99%

Watchingclone: brazilian soap operas and muslimness in kyrgyzstan

McBrien¹

2012

Material Religion

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“…Melanie McAlister attributes to the novels a quest to "authorize fundamentalist mappings of American global politics." 20 Daryl Jones interprets Left Behind as a vehicle for a variety of anti-liberal agendas, framed by the New Christian Right, including on abortion, sexuality and the role of the family. 21 It seems that the incontestable theological resonance of the novels, coupled with their unquestioned commercial success, has led its commentators to reconceive them as carriers of potent ideas, and then to evaluate them in terms of the legitimacy of these ideas.…”

Section: The Instrumentalization Of Left Behindmentioning

confidence: 99%

Keeping the End in Mind: Left Behind, the Apocalypse and the Evangelical Imagination

Guest¹

2012

Literature and Theology

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Use policyThe full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-pro t purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.

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“…Post-war mission publications carried titles like 'Gospel Rocket' and today the apocalyptic Left Behind series of best-selling Christian novels features 'unflappable globetrotters' equally at home with Gulfstream jets, the Internet, and ghostly flying horsemen. 70 Barred from access to the major television networks, evangelists built an alternative cable empire in the 1970s, and the Moral Majority created a new political constituency out of computerized direct mail campaigns. 71 Thus in the US, historians report the wreck of the good ship Modernity on the Rock of Ages.…”

Section: Tradition Versus Modernitymentioning

confidence: 99%

Vaya con Dios: Religion and the Transnational History of the Americas

Voekel

Moreton

2007

History Compass

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Over the past decade, the transnational turn within US academic history has won recognition from the country's key legitimating professional institutions, from journals of record to first‐tier search committees and major conferences. For historians of Latin America, as for scholars of diaspora and others who have long worked to historicize the nation‐state, this is familiar territory. Their work has always challenged imperial hubris and debunked claims to national autogenesis. World systems theory, dependency theory, the Atlantic World tradition, border studies, the historical record seen from the vantage of the invaded – these insured that simply telling the truth about history was an inherently anti‐imperialist act. What has yet to be thoroughly integrated into this tradition, however, are recent questions raised by scholars of religious developments in the global south or the margins of first‐world nation‐states. As arguably the most successful transnational movement in history, religion commands our attention. Moreover, despite the unease it arouses, the study of transnational religion has much to offer to even self‐consciously anti‐imperialist scholarship. Since the Enlightenment, secular states and rational subjects have proclaimed themselves the rightful tutors of their counterparts mired in magical religion and primitive superstition. Because many anti‐imperialist theories share some of the Enlightenment assumptions animating this particular civilizing mission, they cede key ground to imperialism. Recent scholarship on religion challenges a series of dichotomies at the heart of imperialism and some anti‐imperialisms as well: religion and secularism, faith and reason, tradition and modernity, obedience and free will. These interventions suggest that to win the debate over Empire, transnational history must change its terms.

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Prophecy, Politics, and the Popular: The Left Behind Series and Christian Fundamentalism's New World Order

Cited by 49 publications

References 76 publications

Watchingclone: brazilian soap operas and muslimness in kyrgyzstan

Watchingclone: brazilian soap operas and muslimness in kyrgyzstan

Keeping the End in Mind: Left Behind, the Apocalypse and the Evangelical Imagination

Vaya con Dios: Religion and the Transnational History of the Americas

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