FINAL ESSAY
JASPREET KAUR (1284906)
Cult or Religion? Bias in particular media and the case of the
Moonlight Community.
Since the corporate world is fast grappling with globalization, the media has
a central role to play in the formulation of public opinion. Whether in articles,
documentary or social media, the presentation of religious or spiritual
oriented groups is always done with some prejudice to put it in the eyes of
the beholder. Perhaps one of the biggest ways in which the assumption of
perception is instigated by the media is through the way these groups are
referred to as either ‘religions’ or ‘cults. Religion — this concept relates to
legitimacy, tradition, respectability, and culture and others whereas cult —
this term is used in relation to denote dangerous, secrete, manipulative and
so on. This theoretical essay focuses on the effects of media bias to
categorization of spiritual groups, and the case analysis of Moonlight
Community to investigate the lens of power of media framing, society’s
values, and language.
This paper will discuss Media’s Role in Labeling Spiritual Groups.
Perhaps, one of the most significant areas of interest in relation to media
coverage of religious or spiritual groups is the labeling. Each of these words –
cult and religion – is not just an adjective; they have implications that are
cultural, legal and emotionally charged. Religion is more looked at as a legal
entity with its set down principles and practices practised by people in the
society legally. Cults, for their part are depicted more as organizations that
take advantage of people by deception and the use of forceful methods. This
sharp difference in the definition of connotations underlines the medias
selective labelling of groups. Such labeling can commonly impact on its
participants’ reputation and the legal parameters governing the operations
of the spiritual group, perception of the group by the public.
Moonlight Community, whether real or a figment of the author’s imagination,
is a good case in point. What is more, this group can either be described as a
cult that is a menace to society or as a new religion that is misunderstood.
However, if the group is depicted negatively, if its outer circle is tied to
incomplete, the most radical practices or questionable leaders, it will be
referred to as a “cult.” On the other hand, if the media depicts the substance
as}; religion, spirituality,] of the community; and their teachings, peaceful
lifestyle, and follicles; it may be called a “”. It is a representation of the
actions of the group but also of what the media chooses to put forward in its
editorials, and their possible bias.
FINAL ESSAY
JASPREET KAUR (1284906)
Peculiarities in the Definition of ‘Cult’ as Compared to ‘Religion’
Thus, there is nothing that sets a “cult” apart from a “religion”, it is only a
question of manages of perception, and in many cases the “cults” and the
“religions” are not all that different. Sociologically, a religion can be best
likened to a package of best practices dealing with the existential issues of
life and post-life, as well as a social framework for identification and direction
for a group of people. Religions can be characterized by a great number of
followers and sometimes long history of development and some
organizational base.
On the other hand, the term cult is used to refer to relatively unknown
religious groups commonly believed to depart rather dramatically from
religious orthodoxies. The word “cult” can also have negative connotations,
qualified by terms like manipulative, coercive or destructive to members. For
example, coverage of the so-called ‘Moonlight Community’ can be seen as
positive or negative, depending on whether the practices described include
spiritual development, and cooperation of people, or some actions that those
or those activities can be regarded as suspicious. This is the subject of
controversy regarding the presence of media bias. Some scholars might refer
to a religion as a cult that has lasted for a certain time or that has been
recognized as for the second definition, the term cult does not inevitably
refer to a bad organization but to one that forcibly extracts money from its
followers.
Media Bias and The Importance of Framing
It is however important to understand that media construction of the
Moonlight Community will be guided by the cultural mentality of the society
at that certain period. Members of a group such as the Moonlight Community
could be portrayed in several different ways, and this is because of the
cultural orientations of the journalists in question, the political climate or/and
the prejudices of certain media outlets. An example of a typical conservative
mainstream media outlet might report on the group with a suspicious
connotation using language that suggests the group does not adhere to most
cultural religious principles. On the other hand, the liberal media might look
at the intention of the group, their pro- status, and their spirituality as well as
their views on society. Borrowing from the above analysis, we can deduce
that the kind of source, the attitude taken by the reporters and the specific
features of the group that is featured can help shape the status of the
community.
FINAL ESSAY
JASPREET KAUR (1284906)
For example, if a media outlet opens coverage with the MeToo story or a
story of financial abuse or domestic terrorism about the Moonlight
Community, it will be deemed a culture on the other hand, proving that it is a
positive practice and not violent, its teachings are philosophical, or it
performs good causes they may be considered as a legal religion. Such an
approach can have quite profound implications for how society perceives
such communities and how members of such groups are treated by the
society.
Media Bias and The Importance of Framing
It is however important to understand that media construction of the
Moonlight Community will be guided by the cultural mentality of the society
at that certain period. Members of a group such as the Moonlight Community
could be portrayed in several different ways, and this is because of the
cultural orientations of the journalists in question, the political climate or/and
the prejudices of certain media outlets. An example of a typical conservative
mainstream media outlet might report on the group with a suspicious
connotation using language that suggests the group does not adhere to most
cultural religious principles. On the other hand, the liberal media might look
at the intention of the group, their pro- status, and their spirituality as well as
their views on society. Borrowing from the above analysis, we can deduce
that the kind of source, the attitude taken by the reporters and the specific
features of the group that is featured can help shape the status of the
community.
For example, if a media outlet opens coverage with the MeToo story or a
story of financial abuse or domestic terrorism about the Moonlight
Community, it will be deemed a cult. On the other hand, proving that it is a
positive practice and not violent, its teachings are philosophical, or it
performs good causes they may be considered as a legal religion. Such an
approach can have quite profound implications for how society perceives
such communities and how members of such groups are treated by the
society.
The Impact of Labeling: Of Special Importance are the legal, social
and psychological implications.
The perimeters within which a set of people is enclosed have significant
implications on the responses that they garnish legally, socially and
psychologically based on whether they are deemed as a cult or a religion.
FINAL ESSAY
JASPREET KAUR (1284906)
Legal rights for religious organizations are also generally much stronger than
those of cults, and the label defines what type of a right the group has,
including the rights to taxation exemptions and assembly. Some
governments may have more interference with a group regarded as a cult,
that the group may be monitored or legally prosecuted. To the members,
belonging to a group that is branded a cult then means they are bound to be
discriminated, discriminated or even develop psychological demands. That is
on the other side, it also has its own advantages as people who participate in
the recognized religion can receive support and protection from other
people, including legal one.
Like a host of other cults that has formed societies with a different form of
religious orientation, the Moonlight Community may experience these
difficulties if it is branded a cult by the media. Such community members
quickly develop psychological injuries, stress, anxiety, and a sense of
isolation when the rest of society seems to demonize them or not understand
them. Furthermore, the label can become a self-fulfilling prophecy: if the
‘’media labels a group as a ‘cult’’ there will be backlash from the public,
which will making the group look like it is a menace or not legitimate.
Conclusion
Key points as evidenced from the case of the Moonlight Community include
the impact of media bias inappropriately disguised in the sale of Caron tea,
gossip practice, constraining organizational culture and use of threats on top
of emotional blackmail. Ideology differentiates between a cult and a religion,
but it can hardly be said that the delineation separating the two is wholly
quite distinct; in fact, the way a society categorizes a group is most definitely
significant. Whichever side the media takes, Communities; Moonlight
Community would be shaped in the eyes of the public thereby determining
its legal status and otherwise the fate of its members. It is, therefore,
important to understand the given roles of language and framing, as well as
the bias that exists within media constraints that also greatly influence not
just how we tend to perceive spiritual groups, but also how we tend to treat
their members and their beliefs. As such, one has to be very critical
whenever one is approaching the media in as much as the presentation of
such community is concerned because a lot of bias, culture and society value
systems in society have a greater say on how the issue or religion and
spirituality is presented.
Citations:
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JASPREET KAUR (1284906)
1. Barker, Eileen. The Church Without and the Church Within: The Role
of Cults in Modern Religious Movements. Cambridge University Press,
1995.
o Barker’s work explores the boundary between cults and
mainstream religions, discussing how new religious movements
are often labeled as cults and the consequences of such labels.
2. Campbell, Colin. The Cult, the Cultic Milieu, and the Sociology of
Religion: A Theoretical Overview. Sociological Analysis, vol. 42, no. 3,
1981, pp. 161-175.
o Campbell’s article offers a theoretical analysis of the sociological
distinction between cults and religions, contributing to a deeper
understanding of how groups are classified.
3. Chesnut, R. Andrew. Born Again in Brazil: The Pentecostal Boom and
the Pathogens of the New Religious Right. Rutgers University Press,
1997.
o Although not specifically about cults, this book provides valuable
insights into how media and society react to new religious
movements, particularly within a specific cultural context.
4. Hadden, Jeffrey K. The Role of the Media in the Construction of a
Religious “Crisis”. Journal of the American Academy of Religion, vol. 59,
no. 4, 1991, pp. 577-596.
o Hadden’s research explores how the media contributes to public
perceptions of religious groups, particularly in relation to
sensationalism and bias.
5. Introvigne, Massimo. Cults and New Religious Movements: A Reader.
Blackwell Publishing, 2003.
o This book compiles various essays that address the labeling of
religious groups as cults and the associated challenges these
groups face in terms of public perception and media portrayal.
6. Riese Brodt, Martin. The Promise of Salvation: A Theory of Religion.
University of Chicago Press, 1993.
o Riese Brodt’s book provides a theoretical framework for
understanding religious movements and how society
FINAL ESSAY
JASPREET KAUR (1284906)
differentiates between accepted religions and groups labeled as
cults.
7. Stark, Rodney, and William Sims Bainbridge. The Future of
Religion: Secularization, Revival, and Cult Formation. University of
California Press, 1985.
o Stark and Bainbridge examine the dynamics of new religious
movements and offer insight into how the term "cult" is applied
to groups, especially when they challenge traditional religious
institutions.
8. Zablocki, Benjamin. The Dynamics of Religious Movements: A
Sociological Study of Cults. Blackwell Publishing, 1997.
o This work provides an in-depth sociological perspective on how
religious groups are formed, labeled, and treated by society,
particularly those considered to be on the fringe or labeled as
cults.
