Factors Influencing Consumption of Christian Broadcast ...

Factors Influencing Consumption of Christian

Broadcast Programmes

by

Nzuki Susan Mukulu

A thesis presented to the School of Communication

of

Daystar University

Nairobi, Kenya

In partial fulfillment of the requirements for the degree of

MASTER OF ARTS

in Communication

November 2018

Daystar University Repository

Library Archives Copy

APPROVAL

FACTORS INFLUENCING CONSUMPTION OF CHRISTIAN

BROADCAST PROGRAMMES

by

Nzuki Susan Mukulu

14-0473

In accordance with Daystar University policies, this thesis is accepted in partial fulfillment of the requirements for the Master of

Arts degree.

Date:

_____________________________ ____________________ Rosemary Nyaole-Kowuor, PhD,

1st

Supervisor

_____________________________ ____________________ Perminus Mburu, MA,

2nd

Supervisor

_____________________________ ____________________ Wambui Wamunyu, PhD,

HoD, Media and Film Studies Department

____________________________ Levi Obonyo, PhD,

Dean, School of Communication

____________________

ii



Copyright © 2018 Nzuki Susan Mukulu

iii



DECLARATION

FACTORS INFLUENCING CONSUMPTION OF CHRISTIAN BROADCAST PROGRAMMES

I declare that this thesis is my original work and has not been submitted to any other college or university for academic credit.

Signed:

____________________________

Nzuki Susan Mukulu

14-0473

Date: ________________

iv



ACKNOWLEDGMENTS

I acknowledge God for His grace and provision throughout this journey. I also

acknowledge my supervisors, Dr. Rosemary Kowuor and Mr. Perminus Mburu, for

their guidance and support. Their words of encouragement kept me going when the

temptation to give up crept in. May God bless you. I am also indebted to my research

assistants, Colin Karanja and Roy Kipchumba, who helped me during data collection

and analysis.

I also acknowledge the leadership of Christian Church International - Thika

and the members for allowing me to carry out my research in their Church. To Rev.

Ken Isige, Rev. Charles Thuku, Pastor Steve Onguko, and the members of Christ is

the Answer Ministries - Thika Road, thank you. Lastly but not least, I acknowledge

my mum Josephine Nzuki and aunt Dorothy Syanda for their support. May God richly

bless you all.

v



TABLE OF CONTENTS

APPROVAL ................................................................................................................. ii

DECLARATION ......................................................................................................... iv

ACKNOWLEDGMENTS ............................................................................................ v

TABLE OF CONTENTS ............................................................................................. vi

LIST OF TABLES ..................................................................................................... viii

LIST OF FIGURES ..................................................................................................... ix

LIST OF ABBREVIATIONS and ACRONYMS ........................................................ x

ABSTRACT ................................................................................................................. xi

CHAPTER ONE ........................................................................................................... 1

INTRODUCTION AND BACKGROUND TO THE STUDY .................................... 1

Introduction ................................................................................................................1 Background to the Study ............................................................................................2

Statement of the Problem ...........................................................................................5

Purpose of the Study ..................................................................................................6

Objectives of the Study ..............................................................................................6

Research Questions ....................................................................................................7

Rationale of the Study ................................................................................................7

Significance of the Study ...........................................................................................7

Assumptions of the Study ..........................................................................................8

Scope of Study ...........................................................................................................8

Limitations and Delimitations of the study ................................................................9

Definition of Terms ....................................................................................................9

Summary ..................................................................................................................11

CHAPTER TWO ........................................................................................................ 12

LITERATURE REVIEW ........................................................................................... 12

Introduction ..............................................................................................................12

Theoretical Framework ............................................................................................12

General Literature Review .......................................................................................17

Empirical Literature Review ....................................................................................26

Conceptual Framework ............................................................................................29

Discussion ................................................................................................................30

Summary ..................................................................................................................32

CHAPTER THREE .................................................................................................... 33

RESEARCH METHODOLOGY................................................................................ 33

Introduction ..............................................................................................................33

Research Design .......................................................................................................33

Population.................................................................................................................34 Target Population .....................................................................................................35

Sample Size ..............................................................................................................35

Sampling Techniques ...............................................................................................35

Data Collection Instruments .....................................................................................37

Type of Data .............................................................................................................38

Data Collection Procedures ......................................................................................38

Pretesting ..................................................................................................................38

Data Analysis Plan ...................................................................................................39

Ethical Considerations..............................................................................................40

Summary ..................................................................................................................40

CHAPTER FOUR ....................................................................................................... 41

vi



DATA PRESENTATION, ANALYSIS AND INTEPRETATION ........................... 41

Introduction ..............................................................................................................41

Analysis and Interpretation ......................................................................................42

Summary of Key Findings .......................................................................................64

Summary ..................................................................................................................65

CHAPTER FIVE ........................................................................................................ 66

DISCUSSIONS, CONCLUSIONS, AND RECOMMENDATIONS ........................ 66

Introduction ..............................................................................................................66

Discussions ...............................................................................................................66

Conclusion ................................................................................................................71

Recommendations ....................................................................................................72

Recommendations for Further Research ..................................................................73

REFERENCES ........................................................................................................... 74

APPENDICES ............................................................................................................ 77 Appendix A: Questionnaire ......................................................................................77

Appendix B: Interview Guide ..................................................................................81

Appendix C: Guideline for Focus Group discussion ...............................................82

Appendix D: Letter to NACOSTI ............................................................................84

Appendix E: Ethical Clearance Report ....................................................................85

Appendix F: Research Permit ..................................................................................87

Appendix G: Letter from Kiambu County Commissioner .......................................90

Appendix H: Letter from the Ministry of Education................................................91

Appendix I: Anti-Plagiarism Report ........................................................................92

vii



LIST OF TABLES

Table 3.1: Sample Size ................................................................................................37

Table 4.1: Respondents’ Age Distribution...................................................................42

Table 4.2: Respondents’ Stratum .................................................................................43

Table 4.3: Frequency of Watching TV in the last One Year .......................................44

Table 4.4: Viewership Frequency of Christian TV ......................................................45

Table 4.5: TV Station’s Popularity ..............................................................................47

Table 4.6: Christian TV Stations’ Viewership .............................................................50

Table 4.7: Time of Day during which Christian TV is Watched .................................51

Table 4.8: Types of TV Programs Watched by Christians ..........................................52

Table 4.9: Criteria of Choosing a Particular Christian Media as a Source of Religious

Inspiration 53 Table 4.10: Christian TV Performance ........................................................................53

Table 4.11: Missing Content that should be Featured .................................................54

Table 4.12: Christian TV Gratifications Index ............................................................55

Table 4.13: Age - Viewership Frequency Cross Tabulation ........................................56

Table 4.14: Chi-Square Tests .......................................................................................56

Table 4.15: Directional Measures ................................................................................56

Table 4.16: Age * Inspiration Gratification Cross-tabulation .....................................57

Table 4.17:Chi-Square Tests ........................................................................................57

Table 4.18: Directional Measures ................................................................................57

viii



LIST OF FIGURES

Figure 2.1: Conceptual Framework .............................................................................30

ix



LIST OF ABBREVIATIONS AND ACRONYMS

BHB: Bibilia Husema Broadcasting

CAK: Communications Authority of Kenya

CBN: Christian Broadcasting Network

DDT: Digital Terrestrial Television

GBS: Good News Broadcasting System

JCTV: Jesus Christ Television

KBC: Kenya Broadcasting Corporation

KTN: Kenya Television Network

KUJ: Kenya Union of Journalists

MBCI: Mission to the Body of Christ International

MCK: Media Council of Kenya

MOA: Media Owners Association

NTV: Nation Television

SPSS: Statistical Package for the Social Science

TBN: Trinity Broadcasting Network

VOK: Voice of Kenya

x



ABSTRACT

The purpose of this study was to investigate the factors that contribute to the consumption

of Christian media broadcast programmes among Christians in Kenya. The objectives of

the study were to determine the TV programmes popular among the congregants of

Christian Church International Thika (CCIT) and Christ is the Answer Ministries (Citam)

- Thika Road, to identify the reasons for the preference of certain programmes among the

members of these two congregations, and to determine the programmes that the members

of these two congregations wish were aired by Christian broadcasters as well as the

reasons behind these preferences. A mixed method approach was used. The study

employed stratified purposeful sampling technique to select CCIT Thika and CITAM -

Thika Road as the congregations of study and to identify a sample of 416 from these two

congregations. The sample comprised 133 married men, 168 married women, and 115

youth. Data was collected by use of a questionnaire, interviews, and focus group

discussions and was analysed using the Statistical Package for the Social Sciences

(SPSS), version 25. Percentages, frequency counts, hypothesis testing, and correlations

coefficients were used for quantitative analysis. The study established that Christian

broadcast programmes popularity is influenced by gratifications sought and similarity of

religious belief; there is a variance of programme preference based on age; and that

respondents desired to see content on social justice, entrepreneurship, and economics

featured on Christian broadcast programmes. Some of the study’s recommendations

include the need for diversification of content production for Christian broadcast

programmes, and periodic reviews by producers of Christian media content in order to

meet the needs of their audiences.

.

xi



CHAPTER ONE

INTRODUCTION AND BACKGROUND TO THE STUDY

Introduction

There is competition for audiences in the media industry. The target audience

for any media outlet is a key stakeholder for media owners and media managers. A

media entity can easily lose or gain its audience to another media entity. It is therefore

imperative for media managers to understand what their audiences want (Wimmer &

Dominick, 2010). In Kenya, there is a diversified media, owing to the recent digital

migration and the different media consumption habits of a multi-segmented audience.

As compared to previous centuries, viewers in the 21st

century have more

choices, thanks to digital migration. There is also increased competition from online

social networks such as YouTube that provide easy access to entertainment and news

(Kilonzo, 2016). In order to thrive in such a competitive environment, a media entity

has to define its target audience, identify the target audience’s needs, and tailor-make

programming content that meets such needs. This is just but one competitive strategy

that a media entity can adopt in order to gain and maintain its audience (Mutie, 2014).

In the broadcasting industry in Kenya, local programming content is a factor

influencing the consumption of broadcast programmes by audiences (Kilonzo, 2016).

After the digital migration, the Kenya government introduced new regulations that

required broadcasters to include at least 40% of local content in their programming

(Mwakalindile, 2012). According to studies conducted by Ipsos in Kenya in 2014, 2015

and 2016, Christian broadcasters rated low on weekly reach and share of viewership in

comparison to other local broadcasters in Kenya. This low ratings on Christian

1



broadcasters could be a reflection of the consumption habits of Christian broadcast

programmes audiences.

This study sought to investigate the factors influencing consumption of

Christian broadcast media programmes in Kenya, considering that the country’s

population is statistically proven to be 82% Christian according to the 2009 Kenya

population and housing census (Kenya National Bureau of Statistics [KNBS], 2010).

The study surveyed the programming content of Christian broadcasters and its

reception among Christians in Kenya. In doing this, the study builds on the work of

Mwakalindile (2012) and others who have identified a thriving Christian media in

East Africa with low ratings in comparison to the secular media.

This chapter consists of background information to the study which includes a

brief description of the media broadcasting scene in Kenya, as well as an overview of

how non-Christian media broadcasters have adopted competitive strategies that have

increased their audience ratings above Christian broadcasters in the country. The

chapter also contains the statement of the problem, and the purpose of the study which

was to generally investigate the factors influencing the consumption of Christian

broadcast programmes among Christians in Kenya. In addition, the chapter provides

the study’s objectives, rationale, and significance. Since the digital migration in

Kenya, very few studies have sought to investigate the performance of Christian

media broadcasters in Kenya in terms of ratings and popularity.

Background to the Study

There are diverse media in Kenya, each with different audiences cutting across

different races, age groups, and social classes (Mutie, 2014). The Kenyan media is

dominated by five privately owned multimedia groups with interests in radio,

television (TV), and newspaper. There are also several religiously inspired radio and

TV stations. 2



These include Radio Waumini, Transworld Radio, Family media, Kingdom TV, Iqra

Fm, and Hope Media. Whereas secular radio stations exist mainly for commercial and

entertainment purposes, religious radio stations are geared towards spiritual

development. According to the Communications Authority of Kenya (CAK), statistics

indicate that before digital migration in Kenya, the country had less than ten Christian

media broadcasters. At present, the number has almost doubled. Even with this

increase, Christian media broadcasters still lag behind secular broadcasters in terms of

ratings (Elliott, 2015).

This study sought to investigate the factors influencing the consumption of

Christian broadcast programmes in Kenya among Christians. The study focused on

the content and programming offered by Christian media stations in Kenya and how

that influences their audience perception and response. The study was grounded on

uses and gratification theory to determine the consumption of Christian media content

by Christians in Kenya. Every media station has a target audience, the Christian media

being no exception. That being the case, programming of content is custom-made to

meet the perceived needs of the target audience (Wimmer & Dominick, 2010).

Mwamba (2008) noted that a constant monitoring and analysis of various

consumer market segments is necessary for any media entity that seeks to thrive in the

competitive media industry. Media statistics by the CAK as at 2017 indicated a highly

competitive media industry in Kenya with over 116 registered radio stations and over

60 TV stations. Although the existence of many media players may suggest

diversified media content for viewers, Mwangi (2015) was of a different opinion with

the assertion that the increase in the number of TV players may not necessarily result

in increased diversity of TV content for viewers.

3



According to CAK, there are currently over 20 Christian media stations

offering both TV and radio programs in Kenya. Many of these stations are owned and

managed by churches or church affiliated mission agencies. The Christian media

programmes include a mix of both local and international gospel music, news, sports

news, talk shows, expository bible teachings, advertisements, and general news on the

evangelical Christian movement. Despite a large population of Christians in Kenya

and a growing Christian media, low ratings of Christian broadcast programmes by

research firms suggest probable consumption habits of Christian broadcast

programmes among Christians. This study used purposive stratified sampling

approach to investigate the factors that influence the consumption of Christian

broadcast programmes. To achieve this, the study collected data from members of

Christian Church International – Thika (CCIT), which does not own a TV station and

CITAM - Thika Road, which owns a TV station.

After the transition from analogue to digital broadcasting in Kenya, the Kenya

broadcasting media scene has experienced a surge in numbers of new broadcasting

stations. This is because more frequencies were made available for TV as a result of

the increase in signal bandwidth. Before the digital migration, the only Christian

broadcasters in existence were Family TV, Sayare TV, and Good News Broadcasting

System (GBS). Today the number has increased. As per the findings from a study

conducted by the Kenya Film Commission in 2010, the popular TV stations watched

by many Kenyans were Citizen TV, Nation Television (NTV), Kenya Television

Network (KTN), and K24. Christian broadcasters did not feature anywhere. A study

conducted by Kilonzo (2016) on factors influencing the viewership of local television

content indicated that there is increasing competition in the broadcasting media

industry in Kenya.

4



As observed by Elliot (2015), GeoPoll, a mobile survey platform, found out

that in 2015 Family TV- considered as the leading Christian broadcaster in Kenya -

had a Share (the proportion watching station x out of all those watching at that time)

of 3.02%; quite a large margin between it and the leading broadcaster Citizen TV

which had a share of 38.84%. Other Christian broadcasters combined with other non-

popular secular stations had a share of 1.05%. In 2016, Citizen TV continued to

dominate ratings with an average rating of 7.9, while Family TV had an average rating

of 0.5. In 2017 and 2018, Citizen TV also dominated ratings. (Elliot, 2018)

A research conducted by Ipsos Kenya, in 2014 on the ratings, weekly reach,

and share of viewership of local broadcasters in Kenya also revealed that secular

broadcasters were more popular than Christian broadcasters. Citizen TV, KTN, and

NTV were rated as the most watched broadcasters in the country. Citizen TV was in

the lead with a share viewership of 45%. Christian media stations lag behind non-

religious media outlets or secular stations in terms of ratings (Ipsos, 2014).

Statement of the Problem

It is against this backdrop of low Christian media rating in a predominantly

Christian population that this study sought to investigate the factors influencing the

consumption of Christian broadcast programmes in Kenya. In order for any media

company to increase its audience size, there is need to find out what the people want

and give it to them (Wimmer & Dominick, 2010).Television viewers have preferences

and content producers need to be aware of their audience’s needs (Kilonzo, 2016).

The gap as viewed by this researcher is the disparity between the large Christian

population in Kenya and the low ratings of Christian TV. This study therefore sought

to investigate the background and programme-related variables that seem to influence

consumption of Christian media programmes among Christians in Kenya.

5



According to the 2009 Kenya population and housing census (KNBS, 2010), 82%

of the Kenyan population is Christian. This therefore makes Christianity the religion with

the largest following in Kenya. With the assumption that Christian broadcast programmes

have Christians as their target audience, it would therefore follow that this large

population of Christians in Kenya should be a ready consumer of Christian broadcast

programmes which should in turn be reflected in the ratings. In her study, Kilonzo (2016)

observed that TV viewers in Kenya have specific preferences for entertainment

programmes with local TV news being the most watched. Findings of a study conducted

by Wachira (2011) revealed that the preferred TV stations in Kenya are Citizen TV,

NTV, and KTN. Why would Christian media rate low in a predominantly Christian

population? What are Christian broadcasters not doing in order to cope with the

challenges of increased competition in the broadcasting media industry in Kenya? The

study therefore sought to determine factors that influence the consumption of Christian

broadcast programmes in Kenya among Christians.

Purpose of the Study

The purpose of this study was to investigate the factors that contribute to the

consumption of Christian media broadcast programmes among Christians in Kenya.

Using a mixed methods approach, the focus was on programme-related variables that bear

a relationship with the audience consumption of Christian broadcast programmes.

Objectives of the Study

The study had the following specific objectives:

1. To determine the TV programmes popular among the congregants of CCIT

and Citam - Thika Road.

6



2. To identify the reasons for the preference of certain programmes among the

congregants of CCIT and Citam - Thika Road.

3. To determine the programmes that the congregants of CCIT and Citam - Thika

Road wish were aired by Christian broadcasters as well as the reasons behind

the preferences.

Research Questions

RQ1. What were the popular TV programmes among the congregants CCIT

and Citam - Thika Road?

RQ2. What were the reasons behind the preference for certain programmes by

the congregants of CCIT and Citam - Thika Road?

RQ3. Which programmes did the congregants of CCIT and Citam - Thika Road wish

would be aired by Christian broadcasters and why?

Rationale of the Study

The available findings by media survey platforms on the ratings of media were

mainly statistical evidence of the low consumption of Christian broadcasting

programmes in Kenya. Research findings by Kilonzo (2016) indicated that the

preferred TV stations in Kenya were Citizen TV, NTV, and KTN. It is noteworthy

that there was no mention of any Christian media broadcaster. With this kind of

scenario, this researcher found it necessary to undertake empirical research in relation

to the preferences of consumers of Christian broadcast programmes in Kenya.

Significance of the Study

After migrating into the digital platform in 2015, the Kenya media scene

exploded with many media stations both religious and non-religious. Media owners

are driven by different interests that may not necessarily meet the needs of their target

7



audience. There is therefore little empirical evidence on the role played by digital

migration in the diversification of strategies adopted by Christian media in meeting the

needs of their target audience. This study sought to fill this gap in empirical literature.

The findings of the study would be of benefit to Christian media owners: The

demographics of different Christian media market segments and their needs would be

highlighted and this can help Christian media owners towards making informed

decisions in regard to meeting the needs of their target audience through content

development.

The study findings would also be of significance to the Government of Kenya:

Based on the findings, the government can implement measures aimed at ensuring the

regulation of the media environment in a way that is fair to both media owners and

their target audience.

Assumptions of the Study

The study was based on the following assumptions:

1. Kenya being largely a secular state had an extensive audience for Christian

media and therefore respondents would be accessible.

2. The target audience for Christian broadcast programmes was the Christian

populace.

Scope of Study

The study was strictly limited to those professing the Christian faith and its

teachings, and also attend church. This is because the main objective was to investigate

how Christians as a target audience by Christian media broadcasters generally respond to

and consume Christian broadcasting media content. Respondents were drawn from CCIT

and CITAM - Thika Road. CITAM owns and runs a TV station whereas CCI

8



does not. The responses from these two congregations were compared. Both churches

have a congregation that is heterogeneous in nature. This was helpful to the study

because the research employed a stratified random sample based on the different

groupings in the two churches which included Women, Married men, and Youth

ministries. Each of the two churches is situated in an urban area and so the study

assumed that the respondents had access to broadcasting media content.

Limitations and Delimitations of the study

Lack of willingness from the respondents to participate in the study was a

foreseen limitation to the study. The respondents were assured of confidentiality as

they considered participating in the study.

Leadership bureaucracy in the Churches: This was seen as a potential

challenge in regard to getting permission from the churches to collect data from the

congregants. As a measure of mitigation, permission to collect data was sought from

the administrative offices of the two churches using a letter of introduction from

Daystar University, a research permit from the National Commission for Science,

Technology and Innovation (NACOSTI), and an Ethics Review Board approval letter

from Daystar University.

Definition of Terms

Christian: The name was originally applied to the followers of Christ by outsiders

being first used at Antioch. It was always the official Roman designation of members of

the church. The It was later adopted by the church as a designation to distinguish itself

from other religions (Cross & Livingstone, 2005). In this study, the term Christian refers

to someone who relates to or professes Christianity or its teachings and one who attends

church. Members of CITAM -Thika road and CCIT are Christians.

9



Christian broadcast programming: Programming created with particular

Christian faith-based aims in mind (Noonan, 2009). In this study, Noonan’s definition

is adopted.

Christian media: Media run by Christian institutions to promote the faith of

audience members who are in their religious denominations and to share religious

values and information with audience members who are not (Yoon, 2011). In this

study, Christian media refers to Christian broadcasting stations that are owned by and

run under the guiding principles of the Christian faith and which primarily target the

Christian demographic to share religious values.

Christian media broadcaster: A media organization whose practices are

controlled by Christian actors, either as a collective - such as a church - or individually

(Hjarvard, 2016). In this study, Christian media broadcaster refers to a media organization

whose programming and practices are controlled by Christian actors.

Christian population: individuals who define themselves on the question of

religion as Christian (Noonan, 2009). The study adopts the same meaning for the term.

Christian television consumption: Christian TV viewing habits of Christians

(Dutke, 2008). This study adopts Dutke’s meaning for the term

Congregant: A member of a local religious community (Martin, 2001). In this

study, congregant refers to the members of a local church.

Rating: An estimate of the percentage of persons or households in a

population that are tuned to a specific station or network (Wimmer & Dominick,

2010). In this study, rating refers to the percentage of Christians tuned in to a given

Christian broadcast programme.

10



Share: The percentage of all TV sets actually on at a given time that are tuned

to a given program (Hilliard, 2007). In this study, share refers to the percentage of

Christians actually watching a given Christian broadcast programme.

Summary

This chapter has discussed the research problem which is the low popularity of

Christian TV among Christians as a target audience. In the chapter, the background to

the research problem has also been provided, as well as the study’s objectives,

questions, rationale, justification, assumptions, scope, limitations and delimitations,

and finally definitions of key terms used in the study.

The next chapter consists of an in-depth literature review, presenting what has

been researched by other scholars in the area of Christian TV consumption and thus

attempting to give a practical explanation of an existing gap.

11



CHAPTER TWO

LITERATURE REVIEW

Introduction

This chapter focuses on the literature review. It consists of sections on

theoretical framework, general literature review, empirical literature review, and the

conceptual framework. The theoretical framework is based on the uses and

gratifications theory which assumes that members of any media audience are not

passive but active. This theory was used to study the motives of Christian audience

and the gratifications they seek in consuming Christian broadcast programmes and as

a result the factors that could be influencing this consumption. Laswell’s model of

communication which also applied in this study was briefly mentioned in this chapter

to give further insight into the factors influencing consumption of Christian broadcast

programmes.

In the conceptual framework, the variables in the study were discussed and their

relationship with the consumption of Christian broadcast programmes brought out. The

literature review considered the context of the Christian broadcast media in Kenya and

around the globe and in doing so discussed the trends and patterns of Christian

broadcasting in relation to the audience receptivity of the same. This chapter also features

an empirical literature review that analyzes various studies that have been done in the area

of Christian broadcast media and teases out different motivations for viewership of

religious broadcast media based on the uses and gratifications theory.

Theoretical Framework

This study was based on the uses and gratification theory.

12



Uses and Gratifications Theory

The earliest proponent of the uses and gratification theory was Elihu Katz who

refuted the claim that the field of communication research is dead. The theory has evolved

to study audience motives, medium gratifications, and outcomes. In other words, uses and

gratification theory attempts to determine the functions mass communication serves

regarding audience members (Ruggiero, 2000). The first assumption of the theory is that

members of any media audience are not passive but take an active role in interpreting and

integrating media into their lives. This implies that the audience actively seeks out

specific media and content to achieve certain results or gratification that satisfies their

personal needs. Therefore, media use is goal-oriented. In this case, the uses and

gratification theory assisted the study in highlighting whether Christian media in Kenya is

meeting the needs of its Christian audience.

The second assumption in the uses and gratification theory is that the media

competes with other sources when it comes to needs satisfaction (Ruggiero, 2000).

Each individual in the audience has several needs. The needs served by mass media

are a segment of the wider range of human needs and the degree to which they can be

adequately met through mass media consumption varies. For media programmers,

content must be so good so that people will pay whatever cost to consume it.

Accordingly, mass media and especially Christian media must compete strongly in

creating a wide range of choices to meet the needs of their target audience. Therefore,

if a person finds a medium that provides several functions that are meeting his or her

needs, such a person will be more inclined to continue to use that particular medium

in the future.

The third assumption in the uses and gratification theory is that in the mass

communication process, initiative in linking need gratification and media choice lies

13



with the audience member. This explains why audience members are assumed to be

active in seeking content that can gratify their needs. According to the uses and

gratification theory, audiences’ media exposure often has a casual origin, and the

pattern of media uses are shaped by more or less definite expectations of what certain

kinds of content have to offer audience members. Media uses and gratifications are

related to the psychological and sociological factors of the audience. These factors

consequently engender needs and expectations with regard to mass media usage.

For any target audience, there are several needs and gratification that people seek

in the media, namely cognitive needs, affective needs, personal integrative needs,

social integrative needs, and tension free needs. Uses and gratification theory

identifies cognitive needs as acquiring information, knowledge, and understanding.

Individuals also use media to meet affective needs for emotional and pleasurable

experiences. Social integrative needs and personal integrative needs are those needs

that are met through strengthening self-image (Ruggiero, 2000).

Enumerated in the uses and gratification theory are the following five social

factors that direct the media uses and gratification of media users: Social situation

produces tension and conflict, leading to pressure for its easing via mass media

consumption; social situation creates an awareness of problems that demand

attention, information about which may be sought in the media; social situation offers

impoverished real-life opportunities to satisfy certain needs, which are then directed

to mass media for complementary, supplementary, or substitute servicing; social

situation gives rise to certain values, the affirmation and reinforcement of which is

facilitated by the consumption of congruent media materials; and social situation

provides a field of expectations of familiarity with certain media materials, which must

then be monitored in order to sustain membership in valued social groupings.

14



Findings of this study indicated that Christian broadcast audiences seek certain

gratifications from Christian broadcast programmes, and that these audiences sought

programmes that are consistent with their religious beliefs. These findings agree with the

uses and gratification theory’s assumption that media users seek for need gratification

from the media. The need for information on social issues was identified in the

programmes that this study’s participants wished to be aired on Christian television.

Social situation raised the participants’ awareness of lack of knowledge in certain aspects

of their faith, as well as how they could integrate their faith in their day-to-day lives.

Preferences for popular Christian programmes such as sermons, teachings, and gospel

music implied that the affirmation and reinforcement of Christian faith values was

facilitated by the consumption of congruent media materials.

In this study, the needs of the target audience of Christian media were a

variable. In terms of theory application, media executives want guidance in attracting

viewers and listeners as well as in understanding the kind of content best suited for

fulfilling the needs of the audience. On the other hand, academic researchers want to

develop theories that explain and predict the media consumption of the public based

on sociological, psychological, and structural variables.

Weaknesses of Uses and Gratification Theory

Uses and gratification theory has been criticized for being unsophisticated with

regard to the social origin of the needs that audiences bring into the media. The theory

has also been considered to be too uncritical of the possible dysfunction both for self

and society of certain kinds of audience satisfaction. Another weakness of the theory

is seen in Ruggiero's (2000) argument that it lays its emphasis on diversity of

audiences and does not pay attention to their sociological aspects.

15



Lasswell’s Model of Communication

Harold Lasswell is the main proponent of the Lasswell model of

communication. This communication theory is anchored on these five questions:

Who? Says what? On what channel? To whom? With what effect? The who - is the

communicator or sender of the message; says what - is the content of the message; in

which channel - is the medium or media; to whom - is the receiver of the message or

audience; with what effect - is the feedback of the sender (Sapienza, Iyer, & Veenstra,

2015). The different components of Lasswell’s model are explained as follows: Who -

refers to the control analysis, says what - refers to content analysis, in which channel -

refers to media analysis, to whom - refers to audience analysis, and with what effect -

refers to effect analysis.

Lasswell’s model of communication was used for content analysis of Christian

broadcast programmes and in looking into how audiences interact with that content.

The sender or source of the message which is Christian television was also studied.

Christian television in this context was considered the source of Christian broadcast

programmes. In Kenya, there are several Christian television stations that are sending

gospel messages. The information or messages sent through Christian television is

packaged in different genres. The receiver of the message in this study was the

Christian broadcast audience or consumers of Christian broadcast programmes.

An analysis of this audience helped determine the audience’s consumption

habits of Christian broadcast programmes, in addition to the factors influencing this

consumption. In this study, the use of Lasswell’s model of communication was

challenged based on the reason that the model studies the communication process and

not necessarily the audience (Sapienza et al., 2015). Another weakness of Lasswell’s

model of communication is that feedback, which is a vital component of the

16



communication process, is not mentioned. This study was audience based and

therefore research findings could not be arrived at without studying the Christian

broadcast programmes’ audience.

A third weakness of Lasswell’s model of communication is that it ignores

noise. This can be explained by the fact that the model presents a chain of

communication that implies an effective relay of communication between sender and

receiver. The model presents an ideal communication process without any obstacles.

Findings of this study revealed different perceptions of the participants towards

Christian broadcast programmes. Some of the perceptions were prejudiced, hence

interfering with the audience’s consumption of Christian broadcast programmes.

These can be termed as noise.

General Literature Review

Global Trends on Christian Media

Christian broadcast programmes are not a new phenomenon. Around the

world, there are a number of Christian broadcasters that have been on the airwaves

transmitting Christian religious programmes increasing the visibility of the Christian

faith over the last couple of decades (Hjarvard, 2016). Trinity Broadcasting Network

(TBN) started by Paul and Jan Crouch in 1973 is the world’s largest religious network

and covers the globe via 78 Satellites. Some of its channels include: Church Channel;

JCTV, a contemporary channel targeting 13 to 29-year olds; and Smile of a Child, a

faith channel for children. The TBN networks are available on numerous US satellites.

TBN is affiliated with the major cable and satellite companies and has been rated by

Rentrak, a media research and measurement company, as America’s most watched

faith channel (Ward, 2016).

17



Christian Broadcasting Network (CBN), another popular faith network, was

begun by Pat Robertson in 1961, and launched on cable TV in 1977. It was the

innovator of variety in terms of Christian broadcast programmes, with shows such as

Another Life, a Christian soap opera; Super Book, a cartoon Bible lesson; and Don’t

Ask Me, Ask God, a prime time special in which celebrities dramatized questions

people say they would like to ask God (Fetner, 2016). CBN provides programming by

cable, broadcast, and satellite to approximately 200 countries.

The 700 Club, a daily TV programme, is one of the longest-running programs

in broadcast history. The show’s format presents a lively mix of information,

interviews, and inspiration to an average daily audience of one million viewers

(Hexham, 2013). Vatican radio which broadcasts from Vatican Rome was started in

1931 as a Catholic radio broadcast. It broadcasts its programmes worldwide using 45

languages via internet, satellite and hertzian waves. The FM service is both analogue

and digital.

The Media Scene in Kenya

The media industry in Kenya is a competitive one with a diversity of players

ranging from print to social media (Mutie, 2014). At the end of the financial year

2016/17, CAK reported that the number of free- to- air TV channels on the digital

terrestrial platform stood at 63 while the number of pay TV service providers on the

digital terrestrial TV (DDT) platform were two (GoTV and Star Times). This exponential

growth is as a result of the digital migration (the process of migration from analogue to

digital TV) which happened in three phases: 31st

December 2014 in Nairobi and its

environs; 2nd

February 2015 for in Mombasa, Malindi, Meru, Kisumu, Webuye,

Kakamega, Kisii, Nakuru, Machakos, Narok; and 30th

March 2015 in Garissa, Kitui,

Lodwar, Lokichogio, Kabarnet, Kapenguria, Voi, Migori, and the other remaining sites.

18



The digital migration has provided more options for TV audiences in Kenya (Kilonzo,

2016).

Competition in this industry was seen in the similar programming that runs across

different stations at the same time. For example soap operas, local programmes, and

music shows are aired at the same time on different channels (Kilonzo, 2016). The

owners of the media in Kenya include the state-owned Kenya Broadcasting Corporation

(KBC); powerful families and politicians owned Royal Media Services, Nation Group,

Standard Group, TV Africa Holdings; community groups owned Koch FM, Mang’elete

FM, Ghetto FM, Wajir FM; and religious groups owned Hope Media, Family media, Iqra

FM, Radio Waumini, Biblia Husema (Mutie, 2014).

The main stakeholders in the media industry in Kenya include media owners

through the Media Owners Association (MOA), the government through the CAK,

the Media Council of Kenya (MCK), Kenya Union of Journalists (KUJ), Kenya

Correspondents Association (KCA), and the media consumers across the country.

The first Christian programmes in Kenya were aired on KBC radio and KBC TV -

then VOK (Voice of Kenya). These were centered around singing groups. KBC TV’s Joy

Bringers and Sing & Shine programmes were produced by Karanja Kimwere. Biblia

Husema Broadcasting (BHB), founded by African Inland Mission (AIM) in 1953 at the

AIM Mission Station in Kijabe, was the first Christian Broadcaster in Kenya. It began

FM broadcasting in 1999. Sauti ya Rehema (Sayare) begun its television and radio

stations in Eldoret in 1994. Pastor Eli Rop is the visionary behind Sayare. Family Media

was founded in 1999 by proprietor Leo Singerland. Hope Fm and Hope TV are radio and

television stations under Hope media which was established in 2003 and is run by

CITAM. Radio Waumini is a Catholic radio station launched in 2003 by the Catholic

Church in Kenya under Waumini Communications. Other Christian

19



broadcasters in Kenya include Kingdom TV; GBS; Transworld radio; Shine FM;

Truth FM; Imani Media which runs both radio and TV from Kitale; Radio Injili in

Kericho; and Hossana radio in Lodwar (Kangara, 2006).

These stations broadcast similar content in terms of Christian music and

sermons in the form of teaching and preaching based on the bible. Their broadcasting

features both local and international preachers. Across the numerous Christian

broadcasters, there are shows tailor-made for the different age groups such as children

shows, Music shows for youth, sports’ shows for the male listeners and viewers,

political discussions, children health shows for young mothers, as well as movies and

entertainment shows (Mokaya, 2015)

Many of the programmes and shows sessions end with an invitation to Christ for

those who do not have a personal relationship with Jesus Christ. Presenters and show

hosts then lead the penitent audience members in what is called the prayer of confession.

Throughout different shows, presenters quote from the Bible and point the audience to its

teachings. Hope FM has in the past been known to host (on air) all-night ‘keshas’ where

different presenters and some pastors pray live on air for different issues affecting

individuals, families. and the society at large. Hope FM also broadcasts live services on

Sunday mornings. Radio Waumini features portions of the Catholic mass throughout the

day where listeners are able to attend mass via radio (Mokaya, 2015)

There are also programmes featuring different societal needs such as health, legal

matters, Christian aid, and counseling that are run on the numerous media stations. These

include Doctors on Call and Family Health, on Family TV; Your Legal Questions, on

Hope FM; Zinga La Spoti, on Radio Waumini among others. Short news shows are

briefly featured on an hourly basis especially on radio and are therefore not

comprehensive. In addition, there are live inspirational interviews in different shows

20



featuring guests from different segments of the society who share their life and faith

journeys. Members of the audience are allowed to participate in the interviews

through short messaging texts and the online social platforms such as Facebook and

Twitter (Kangara, 2006).

Because Christian media houses are run by churches and faith-based

organizations which depend on the contributions of Christian faithful, there is a rising

trend of involving audience members in supporting the running of the media houses.

The members are asked to support the media houses by becoming financial partners

with them. The partners could be individuals, families, churches, or corporate

institutions. These partners pledge monthly, quarterly, annually or one-time financial

support to the media house of their choice. At Hope Media, these partners are called

Friends of Hope FM and Hope TV. Similarly, Radio Waumini partners are referred to

as Friends of Radio Waumini. Because such financial support may not be consistent,

Christian media houses face financial challenges with the raising demand of

infrastructural support and maintenance that is required for efficient broadcasts.

Coupled with licensing procedures and advertising agency bias, the Christian

broadcasting industry is faced with financially struggling media houses (Mokaya,

2015).

In terms of programme scheduling, the Christian media networks follow a similar

schedule. Dayparting scheduling method is common. It mainly involves a subdivision of

the day into several parts. In each of the subdivisions, a different type of radio or

television programming geared towards a particular demographic is aired. In the morning,

shows are divided into early and late morning. News are always incorporated in these

shows. Daytime shows also follow a similar format of early or late afternoon and finally

evening shows lead into the late-night shows (Mokaya, 2015).

21



According to the media ratings by Ipsos (2014), there is an audience in Kenya

that consumes Christian broadcast programmes. The Media exists to meet certain

needs of the society. Media users on their part seek certain gratifications from the

media (Shade, Kornfield, & Oliver, 2015). Findings of a study by Kilonzo (2016)

revealed a positive relationship between viewership of local TV content and a few

variables such as content quality and demographics. Kilonzo’s findings also revealed

a negative relationship between viewership of local TV content and distribution

platforms. As per KNBS (2010), the 2009 Kenya population and housing census

revealed that the Christian religion had the largest following in Kenya. This accounts

for 82% of the total Kenyan population. This study assumed that there was a positive

relationship between this high population of Christians in Kenya and the viewership

of Christian broadcast programmes.

This study sought to find out whether the Christian broadcast programmes in

Kenya are meeting the needs of the Christian audience as well as those of the greater

Kenyan society. This was done through determining the following: 1. The popular

programmes among the congregants of CCIT and CITAM - Thika Road; 2. The

reasons for the preferences for these programmes; and 3. The programmes that the

participants would wish aired by Christian broadcasters. Media practitioners are

involved in a competitive industry faced with different challenges (Mutie, 2014).

Christian media stations have to compete with commercial or secular broadcasters in

the provision of programming content that meets the audience needs. The needs

served by mass media are a segment of the wider range of human needs and the

degree to which they can be adequately met through mass media consumption varies.

The licensing of Christian broadcasters in Kenya could be one of the challenges

facing the industry. According to a British Broadcasting Corporation World Service

22



Trust Report (2006), CAK licenses nearly all Christian broadcasters in Kenya either

as community stations or as regional stations, which in turn results in fragmented

audiences. A fragmented audience impacts both ratings and impact.

According to findings of a study by Yeo (2017) on the weekend effect in

television viewership and prime time scheduling, ratings on television programmes

drop during the weekends. Yeo attributed this drop of programme ratings to two

factors, namely a reduction in demand for television viewing, and endogenous

scheduling. According to Yeo, these two factors originate internally. Thus, the

variation in programme scheduling especially during prime time affects ratings on

television programmes. This could be a possible factor influencing consumption of

Christian broadcast programmes among Christians. In the case of non-Christian

television in Kenya, content on both local and international news coverage dominates

prime time. In Christian television, content does not necessarily revolve around news.

It can thus be argued that Christian television in Kenya experiences a drop in ratings

during the weekends as people turn to non-Christian television for news coverage.

According to the uses and gratification theory, media audiences are actively seeking

out content to meet certain gratifications. Uses and gratification theory identifies

cognitive needs and social integrative needs as some of the gratifications that people

seek in media. These are possible gratifications that audiences of Christian broadcast

programmes seek from non-Christian television on weekends during prime time.

Using a repertoire approach, Kim (2016) conducted a study that investigated

patterns of media use across multiple media platforms. Kim’s study identified the

following five media repertoires: TV-oriented entertainment, Internet Only, News on

Traditional Media, Tabloid newspapers, and Cable TV only. Kim’s findings indicated a

variance in user background characteristics that inform which media platform a media

23



user will prefer. In today’s changing media environment, media audiences have a

wide choice of media platforms that they can use interchangeably to access media

content depending on where they are. While this study’s focus was Christian

broadcast programmes on television, it is probable that Christian television has

received low ratings in comparison to non-Christian ones not because there is no

audience for Christian broadcast programmes but because of the variety of media

platforms that audiences are presented with. Findings of this study revealed that there

were congregants who consumed Christian broadcast programmes through laptops,

smart phones and not necessarily through television. This aligns with the uses and

gratification theory’s assumption that media users are not passive but active in

interpreting and integrating media into their lives through selecting media that works

for them.

In studying the predictors of social television viewing, Guo and Chan-Olmsted

(2015) introduced the social engagement construct. In their study, television programme

related-perceptions, social media characteristics, and audience attributes were used as

predictors of the social engagement experience. Guo and Chan-Olmsted’s findings

indicated that social engagement is influenced by programme-related variables.

Television audiences are active in using social media to engage with television content. It

can be argued that programme-related variables such as genre preferences influence how

time spent on a digital device versus time spent watching the TV increases or reduces. It

can be further argued that the increasing competition from digital media is one of the

factors influencing consumption of Christian television.

The findings of Guo and Chan-Olmsted (2015) bear similarity with those of Kim

(2016). From these two studies, it can be asserted that TV viewing has continued to grow

fragmented as media audiences balance watching television while using social

24



media. Television audiences are therefore active in reading and writing comments and

engaging in conversations on social media as they watch television. Depending on

what gratifications television audiences are seeking, their choice and preference of

Christian broadcast programme viewership will to some degree be made based on

social engagement. It can also be argued that social engagement gratifies the need for

social integration as advanced by the uses and gratification theory.

Still on social media engagement for television viewers, Waddell and Sundar

(2017) conducted a study on the overpowering influence of negative social media

comments on television viewers. Their study sought to determine how comments of

viewers on social media affect viewer’s programme enjoyment. According to Waddell

and Sundar’s findings, negative comments affected the perceptions of viewers on

programmes and also reduced enjoyment of the programme. This implies that

viewers’ perceptions of programmes are also influenced by what others share through

social media platforms which can also influence their television consumption habits or

behavior. From the foregoing, social engagement through social media is a possible

factor that influences consumption of Christian broadcast programmes.

A uses and gratification study on influences on TV viewing and online shared

user-shared video use by Bondad-Brown, Rice, and Pearce (2012) recognized that people

view and recommend online video content. Further, Bondad-Brown study established that

viewing and recommending online video content influences traditional TV viewing. It can

be said that online video content serves as an advertisement for television programming

content. As people watch online content depending on the gratification sought, they are

influenced to seek similar content on television. There is a wide array of Christian

broadcast content that has been shared online through videos. This includes sermons and

teachings, gospel music, as well as profiles and interviews

25



of popular Christians. On the contrary, it can also be argued that the availability of

such content online can have a negative impact on television viewership. This is

because people do not have to wait for a week or some lengthy period of time for a

programme to be aired while they have the options of finding it online which can

arguably lower television viewership. One of the arguments in uses and gratification

theory is that media audiences select a media that is able to gratify several needs.

Empirical Literature Review

Various researchers cite different motivations for viewership of religious

broadcast media (Cohen, 2002; Kilonzo, 2017; Shade et al., 2015). This study

reviewed existing empirical literature on the different factors influencing the

viewership of Christian broadcast programmes.

A few case studies based on the uses and gratification theory are discussed.

Findings of a study conducted by Shade et al. (2015) investigating the uses and

gratifications of media migration indicated that media migration is motivated by

different needs such as entertainment, escape, enlightenment and more content

congruent exposure. This means that TV consumers migrate from one channel to

another seeking to derive gratification from the content offered. A motivation for

watching TV such as content congruent exposure as indicated by Shade et al. implies

that TV broadcast consumers seek for content that they can identify with. For the

various Christian broadcasters in Kenya, programming content is usually based on

biblical teachings and therefore content that a Christian audience can easily identify

with. This should further translate to a wider audience consuming Christian broadcast

programmes, yet it is not the case as evidenced in the ratings of TV stations by

GeoPoll (Elliot (2015).

26



A study conducted by Cohen (2002) on TV viewing preferences with focus on

programmes, schedules, and the structure of viewing choices made by Israeli adults

revealed that programme viewing preferences are influenced by channel and by genre

loyalty. This means that certain programmes are watched based on the channel in

which they are aired and loyalty to that channel. This translates to a fragmented

audience that negatively affects the ratings of the programmes or channels that

viewers watch. In this study, the population of study from CITAM - Thika road was

assumed to be loyal to the media house that the church owns and runs and therefore

consumers of the Christian broadcast programmes that are aired therein.

Findings of a study conducted by Adams (1993) on TV programme scheduling

strategies and their relationships to rating changes revealed a strong link between a

new programme’s ranking and rating improvement. Adams’ study looked at

scheduling strategies and their relationships to rating patterns for the period between

1972 and 1992 and determined that the competitive scheduling method had no effect

on the rating patterns. The findings of Adam’s study differ from Cohen’s (2002) study

where choice of programme is determined by scheduling and as a result raises the

popularity of the programme. Based on these findings, perhaps the type of programme

scheduling strategy used by Christian broadcasters in Kenya could in one way or

another be a factor that influences the consumption of Christian programmes; the

reverse is also a possibility.

Kaufa (2009) used uses and gratifications theory to study the uses and

gratifications of Christian TV viewers of TV Luntha in Malawi. In his findings, Kaufa

noted that respondents pointed out that Christian TV requires balanced programming

between faith-based and secular programmes in order to meet viewers’ needs for

spiritual nourishment and general human growth. According to Kaufa, the integration

27



of secular based programmes in religious TV is a motivating factor for the

consumption of Christian broadcast programmes. In Kenya, the programming on

many Christian broadcasters is mainly faith-based. Secular content is not incorporated

because it does not seem to reflect the Christian faith and experience. In Kaufa’s

study, the population of study was Christians in Malawi and the Christian Media

house that was used as a case study is a Catholic based one. Its audiences are therefore

possibly Christians from a Catholic background unlike this study which was a

comparative analysis of two protestant churches and church members.

Based on the uses and gratification theory, Mwakalindile (2012) conducted a

study on audience receptivity of Christian television programmes in Arusha

municipality, Tanzania. The study revealed that similarity in terms of religious belief

between content producers of Christian broadcast programmes and their target

audience influenced the audiences’ receptivity for Christian broadcast programmes.

Mwakalindile’s findings also revealed that viewers of Christian broadcast

programmes have a liking for presenters who possess high moral standards, and that

viewers preferred watching Christian broadcast programmes that placed emphasis on

the rewards of accepting the Gospel message rather than on punishment for rejecting

the same. Further, Mwakalindile’s study established that viewers of Christian

broadcast programmes preferred Christian television stations that adhered to ethical

and professional standards.

The findings of Mwakalindile’s (2012) study indicate that audiences of Christian

broadcast programmes are not only keen on content but also on the credibility and

professionalism of Christian television stations. Professionalism and integrity influenced

the perceptions of viewers towards Christian broadcast programmes. According to the

uses and gratification theory, media audiences are keen on selecting

28



content that meets certain gratifications. Mwakalindile’s study also indicated that

viewers sought content that emphasized on the rewards of receiving the gospel. Based

on these findings, it can be argued that perceptions of Christian television viewers and

their consumption of Christian broadcast programmes is influenced by content,

similarity of religious belief, level of professionalism and the credibility of the media

house. Mwakalindile’s findings agree with this study’s findings that these are some of

the factors influencing consumption of Christian broadcast programmes among

Christians According to Kaufa’s (2009) findings, the integration of secular based

programmes in religious TV is a motivating factor for the consumption of Christian

broadcast programmes. This differs from Mwakalindile’s findings.

Findings of a study conducted by Shade et al. (2015) indicated that media

migration is motivated by different needs, among them entertainment, escape,

enlightenment, and more content congruent exposure. This means that viewers seek

content that they can relate with. This agrees with Mwakalindile’s (2012) findings

that media audiences consume media content based on how that content agrees with

their beliefs or values.

From the foregoing, it is clear that the main motivating factors for the

consumption of Christian broadcast programmes are nature of programming, similarity of

religious belief, audience needs and gratifications, and type of audience. The type of

audience is determined by the nature of programming and the audiences’ religiousness.

Conceptual Framework

This section discussed the variables and their relationship with the

consumption of Christian broadcast programmes. The study analyzed previous studies

under the following three dimensions for purposes of establishing relationships and

grouping variables.

29



Independent variables

Popular Programmes

Motivations for popular programmes

Desired programmes

Age and gender

Religiousness

Figure 2.1: Conceptual Framework Source (Mwakalindile, 2012)

Dependent variables

Consumption of

Christian broadcast

programmes

Intervening variables, for

example, denominational

affiliation

Discussion

The consumption of Christian broadcast programmes relates to the dependent

variables reflecting the audiences’ cognitive, emotional and behavioural responses to

programmes; audiences behaviour refers to the interactive process through exposure

to Christian media that reflects audience responses to Christian programmes; in the

consumption of any kind of media, there is a relationship between audience

behaviour, programmes and type of mass media.

30



The Independent Variables

These are the demographics of the Christian broadcast audience (age, gender),

popular Christian programmes, motivations for programme preferences, desired

Christian programmes and the degree of religious commitment to the Christian faith

or religiousness. This study was based on the assumption that these are what mainly

influence the consumption of Christian broadcast programmes.

Dependent Variables

The dependent variables are whether or not the audience watched Christian

broadcast programmes and if those programmes met their needs. The indicators were

the number of Christians watching Christian broadcast programmes, number of

Christian broadcast programmes popular among Christians, number of Christian

broadcast stations popular among Christians, and number of popular programmes

among Christians in non-Christian media houses. Figure 2.1 illustrates the conceptual

framework for this study.

In order to understand audience needs and their consumption of broadcast media,

researchers have used the uses and gratifications theory to explain the connection between

audience needs and audience consumption patterns of broadcast media programmes. The

motivation factors discussed in the literature review lean towards religiousness, nature of

programming and audience type. In Kenya, the religion with the largest following is

Christianity and yet Christian broadcasters are rated poorly in the poll ratings of

broadcasters. If religiousness as indicated in the literature review is a motivating factor in

the consumption of religious TV, the Christian broadcasters in Kenya should be leading in

terms of ratings because of the wide audience of Christians that is available. But such is

not the case. This is the gap that was studied.

31



Summary

In this chapter, the theoretical and conceptual frameworks that were employed

in the study have been discussed. The chapter has also delved into various studies on

the uses and gratifications of religious TV. The next chapter discusses the research

methodology that was used in the study.

32



CHAPTER THREE

RESEARCH METHODOLOGY

Introduction

This chapter dwells on the study’s research design, population, sample size

and sampling techniques, data collection instruments and procedures, pretesting, data

analysis, and ethical considerations.

Research Design

According to Kothari (2009), a research design is an arrangement of conditions

for collection and analysis of data in a way that combines the relationship with the

purpose of the research. The purpose of a research design is to answer research questions

or achieve research objectives effectively through empirical evidence.

This study was descriptive in design. Descriptive research design was used to

investigate the factors affecting consumption of Christian broadcast programmes in

Kenya. The choice of descriptive research design was guided by the understanding the

that it leads to the profile development of a group of people through acquiring

complete information. This design is widely used in Christian and church related

profiles, and also in studying audience profiles in communication.

Gliner, Morgan, and Leech (2009) defined a research approach as the general

framework for the carrying out of research. There are three types of research approaches,

namely quantitative, qualitative, and mixed methods. In quantitative research, researchers

investigate the relationship between variables that the investigator seeks to know, while in

qualitative research, there is an exploration of the general, complex set of factors

surrounding the central phenomenon. The mixed methods approach also known as

methodological triangulation, as its name suggests is a

33



combination of both the quantitative and qualitative research approaches - where both

numerical and textural data is used (Gliner et al., 2009).

This study used a mixed methods research approach because of the approach’s

efficiency in capturing both numerical and textural data for analysis. The quantitative

research design was used to measure Christian broadcast programmes, audience

preferences and reactions to the programmes, and programmes desired by the audience.

Quantitative audience data generally provided measures of size and demographic

composition of a set of viewers and listeners of Christian broadcast programmes. Given

that quantitative research is controlled, objective and generalizable and assumes existence

of facts which are somehow external, it produces numerical data that can be statistically

analyzed to produce facts. Due to this, it was possible to look for correlations, i.e patterns

in which two or more things occurred together. Based on this, correlations may represent

causal relationships. A quantitative questionnaire was used to get data from the

respondents. The qualitative research design was used to study the perceptions and

attitudes of Christians towards Christian broadcast programmes.

The study used stratified purposive sampling to select CCIT and CITAM -

Thika Road. The former was studied because it does not own or run a Christian media

house in comparison to the latter that does. A comparative study was used because it

is able to provide an in-depth exploration, comparison and explanation of social

behavior in two different church congregations. In this case, it provided an in-depth

exploration of the consumption of Christian broadcast programmes among the

congregants of the two churches.

Population

Oladipo, Ikamari, Barasa, and Kiplang’at (2015) described population in research

as the members of a particular group in which the research is to be conducted.

34



The population can either be homogenous (with similar characteristics) or

heterogeneous (varying characteristics) (Oladipo et al., 2015). The population for this

study was all the churches along Thika Road.

Target Population

The target population of the study was all the congregants of CCIT and CITAM

- Thika Road. The common observable characteristic in this population is their

attendance to church services in the two churches under study. Another common

characteristic is their access to TV and by extension, Christian broadcast programmes.

The target population was 3918, comprising 918 congregants from CCIT and 3000

from CITAM - Thika Road. These figures were drawn from the two churches’

registries as the estimated number of attendants or congregants in each church.

Sample Size

Because of the challenges of studying an entire population using a census, a

sample was drawn from the population of study. A sample is a representative group of

members selected from the population so that that the response of that group can

adequately represent the opinion of the entire population. A sample size is only a part

of an entire population of study that is examined in order to obtain information about

the entire population. A sample size is said to represent the population adequately

when its statistics are close to the population parameters within statistically acceptable

limits (Kothari, 2009). Generalizations about the parameters of the population are

made based on the samples. This study’s sample size was 416.

Sampling Techniques

The study used stratified purposeful sampling technique to select CCIT Thika and

CITAM - Thika Road as the congregations of study. Stratified purposeful sampling

35



was used because it helped facilitate comparisons between the two congregations of

study. Stratified random sampling technique was used to get a sample from the target

population. This sampling technique is appropriate for a population in which

population units are not homogeneous. Homogeneity is similarity with respect to

characteristics such as age, gender, or ethnicity (Kothari, 2009). In this case, the target

population was stratified according to the following strata: Women’s ministry, men’s

ministry, and youth ministry. These three strata formed the sampling frame. Stratified

random technique was used because of its efficiency in gathering and comparing data

from the different subgroups.

The target population of study was 918 congregants from CCIT and 3000

CITAM - Thika Road. These figures were drawn from the two churches’ registries as

the estimated number of attendants or congregants in each church. A percentage of

between 10 and 30%of the population, as recommended by Mugenda and Mugenda

(2003) was identified as the sample size for this study.

From CCIT, 183 congregants were selected from the men’s ministry, women’s

ministry and children’s ministry. This accounted for 20% of the population of CCIT.

The sample was randomly selected, hence each congregant from these three

subgroups had an equal chance of being selected. From CITAM - Thika Road, 231

congregants were from the men’s ministry, women’s ministry and youth ministry,

accounting for 10% of the population of the church. A random sample of 416 was

used as shown here. Stratified sample formula

Sample size of the strata = size of entire sample /population size*strata size

Sample size for CCIT 20% of 918= 183

Sample size of CITAM 10% of 3000=300

No. of people in sample (sample size) 44+69+73+71+99+60=

416 36



Table 3.1: Sample Size

Strata No. of people in strata No. of people in sample

CCIT

Youth 221 183/918*215=44

Women 346 183/918*346=69

Men 366 183/918*366=73

CITAM

Youth 710 300/3000*710=71

Women 990 300/3000*990=99

Men 600 300/3000*600=60

As a result, from CITAM, 60 men from the married men’s ministry, 99 women

from the married women’s ministry and 71 young people from the youth ministry filled

the questionnaire. From CCIT, 73 men, 69 women and 44 youth filled the questionnaire.

Data Collection Instruments

Data collection involves operationalizing the research design into instruments

of data collection with a view to gathering the needed information in order to meet the

research objectives.

This study used questionnaire, interview, and focus group discussions as its data

collection instruments. The questionnaire featured both closed- and open-ended questions

to allow for expression of opinion from respondents. The selected respondents were

required to fill in the questionnaire. Two leaders from the youth ministry were

purposively selected and interviewed. The initial plan was to interview one leader from

the men’s ministry, and one leader from the women’s ministry. However, after several

attempts, it was difficult to get the leaders of the married men’s ministry. In order to

evaluate the perceptions of the Christian broadcast programmes audience, focus group

discussions were carried out with a few respondents from the youth ministry, women’s

ministry, and married men’s ministry. Two research assistants

37



helped in administering the questionnaire and also in facilitation in the focus group

discussions.

Type of Data

This study collected both primary and secondary data. Primary data is that

collected afresh and for the first time whereas secondary data is that which has already

been collected by someone else and has already passed through the statistical process.

(Kothari, 2009). Data is information collected in research with a view to achieving the

research objectives. While qualitative data helps to explain social phenomena,

quantitative data is numerical. Qualitative data has non-numerical attributes that are

related to qualities, values, or value assessment such as people’s opinion. In this

study, primary data was collected from the sample size using questionnaire, focus

group discussions and interview. From both CCIT and CITAM - Thika Road, the

leaders of the youth ministries were interviewed. Only two leaders were interviewed.

Secondary data was sourced from similar studies.

Data Collection Procedures

After the preparation and approval of the questionnaire, it was pretested to

assess the possibilities of ambiguous questions and address the same. Respondents

from CCIT and CITAM - Thika Road were given the questionnaire to fill in and were

also alerted on the amount of time stipulated to answer the questions.

Two research assistants helped in administering the questionnaire and also in

facilitation in the focus group discussions.

Pretesting

Pretesting is a necessary and important step in data collection. According to

Kothari (2009), a pretest is a means to determine the extent to which a questionnaire

38



communicates. It helps in the revision of the questions to make them clear to the

respondents and also guides in the removal of questions which are unacceptable and

are unlikely to be answered. Failure to pretest may compromise the quality of data

and results.

For this study, pretesting was originally supposed to be done at Deliverance

Church - Thika, but this was not possible. There were challenges experienced in

accessing the congregants and so the questionnaire was pretested at a different branch

of CCIT Thika. Copies of the questionnaire were distributed to a small sample of 42

congregants, which was 10% of the sample projected for the actual study. This church

was chosen for pretesting because it is also an urban contemporary church. After the

pretest, the questionnaire was slightly modified because some questions were found to

be repetitive.

Data Analysis Plan

Data analysis enables one to come up with a summary of findings that can be

used to address the research objectives. In this study, data collection was followed by

the editing and coding of raw data. The coding involved a total of 32 variables that

represented each of the expected responses from the questionnaire. Descriptive

statistics were used to analyze the coded responses. Qualitative and quantitative data

analysis techniques were used to draw inference from the data collected. The

Statistical Package for the Social Science (SPSS), version 25. was used for

quantitative data analysis. Percentages, frequency counts, hypothesis testing and

correlations coefficients were used for quantitative analysis to determine the factors

that affect the consumption of Christian broadcast programmes among Christians.

39



Ethical Considerations

Data collection is vulnerable to manipulation. In order to avoid such a

scenario, a researcher has to work within and be guided by certain ethical principles.

For this study, approval for data collection was obtained from Daystar University

Ethics Review Board and a research permit was obtained from NACOSTI in

accordance with the institution’s research policies. The research permit was also

stamped at the office of the County Director for Education prior to the research.

Voluntary participation was also sought from the respondents and openness

made about the intent of the research. Respondents were not coerced to participate in

the study.

Respondents were informed in advance of the opportunity to be involved in

the study and were also assured of confidentiality.

Summary

This chapter has discussed the methodology that was employed in the field

during collection of data in order to find out the factors that affect the consumption of

Christian broadcast programmes in Kenya.

The next chapter will present the collected data, provide the analysis of the

same, and finally provide an interpretation of the findings from the data, in relation to

the study objectives and research questions.

40



CHAPTER FOUR

DATA PRESENTATION, ANALYSIS AND INTEPRETATION

Introduction

This chapter presents the collected data, its analysis, and interpretation of the

study findings in relation to the research objectives and questions. The overall objective

of the study was to establish the factors that influence the consumption of Christian

broadcast programmes among Christians. The study sought to answer the following

research questions (RQs): What TV programmes were popular among the congregants of

CCIT and Citam – Thika Road? What were the reasons behind the preference for certain

programmes by the congregants of these two assemblies? Which programmes did the

congregants of the two assemblies wish were aired by Christian broadcasters and why?

To answer these questions, a mixed methods research approach was used. A self-

administered questionnaire was used to obtain quantitative data to answer RQ1 and RQ2.

Interviews were used to collect qualitative data and to answer RQ2 and RQ3.

The process of data collection began in March 2018 after clearance by

NACOSTI, CCIT, CITAM - Thika Road, and Daystar University Ethics Review

Board. Three hundred copies of the questionnaire were administered at CITAM -

Thika Road and 183 at CCIT. Out of these, 69 were not filled. The total questionnaire

copies filled were 416, accounting for 86% of the targeted sample of 483. Data

collection ended in May 2018.

This chapter includes a preliminary section giving demographics of the

respondents and the other sections related to the three research questions of the study.

Also included in this chapter is a presentation of data for each research question as

was collected through the questionnaire, interviews, and focus group discussions.

41



Analysis and Interpretation

Response Rate

The target population comprised congregants from both CITAM -Thika Road

and CCIT, where a sample size of 416 out of 483 possible respondents was obtained.

The valid filled questionnaire copies were 416; a response rate of 86.2%. According

to Mugenda and Mugenda (2003), a 50-60% response rate is considered sufficient,

61-70% good, and above 70% excellent. The response rate of 86.2% in this study was

therefore considered sufficient for analysis.

Respondents’ Demographics

This section gives a presentation of the descriptive statistics of the

respondents’ demographics. The main focus is the church membership and the age of

the respondents.

Age Distribution

The study sought to determine how the respondents were distributed across the

various age brackets and consequently their opinions on the topic of study. Table 4.1

is a tabular presentation of the results.

Table 4.1: Respondents’ Age Distribution

37 years & No

Church Membership 15-25yrs 26-36yrs above response Total

CITAM-Thika Road 73 84 70 4 231 % 31.6 36.36 30.3 1.73 100

69.52 59.57 43.75 40 55.53

CCIT 32 57 90 6 185

% 17.3 30.81 48.65 3.24 100

30.48 40.43 56.25 60 44.47

Total 105 141 160 10 416 25.24 33.89 38.46 2.4 100

% 100 100 100 100 100

The findings in Table 4.1 show that 25.2% of the respondents reported that they

were aged 15-25 years. The second category comprised of 33.9% respondents whose

42



ages were between 26 and 36 years, while the remaining 38.5% indicated that their

ages were 37 years and above.

It was reported that a total of 84(36.36%) of CITAM – Thika Road

congregants were in the age category of 15-25 years, while in CCIT most of the

congregants (at 48.65%) were in the age category 37 years and above. These figures

denote a difference in age distribution between the two churches; CCIT seems to have

most of its congregants in the older age bracket while CITAM – Thika Road’s

congregation seems to comprise mainly of youth. This implies a segmented audience

that could possibly have a varied preference in regard to Christian broadcast

programmes. Random stratified sampling was used because the study sought to find

out the various strata in the various church participants who participated in the study.

Table 4.2: Respondents’ Stratum

Men’s Women’s No

Membership Ministry Ministry Youth Ministry Response Total

CITAM- Thika Road 60 99 71 1 231 % 25.97 42.86 30.74 0.43 100

45.11 58.93 62.28 100 55.53

CCIT 73 69 43 0 185

% 39.46 37.3 23.24 0 100

54.89 41.07 37.72 0 44.47

Total 133 168 114 1 416 31.97 40.38 27.4 0.24 100

% 100 100 100 100 100

Table 4.2 presents the findings of the church participant’s stratum. A total of

133(32%) were in the men’s ministry, 168(40.4%) were in the women’s ministry, and

114(27.4%) were in the youth ministry. This implies that a majority of the

respondents were in the women’s ministry. One of the independent variables in this

study was gender. This finding confirms that gender is a factor influencing the

consumption of Christian broadcast programmes among Christians.

From CITAM – Thika Road, a total of 60(25.97%) were in the men’s ministry,

99(42.86%) were in the women’s ministry, and 71(30.74%) were in the youth ministry.

43



A majority formed the women’s ministry in CITAM – Thika Road, while in CCIT it

was reported that a total of 73(39.46%) were in men’s ministry, 69(37.3%) were in the

women’s ministry, and 43(23.24%) were in the youth ministry.

In CITAM, unlike CCIT, the highest number of respondents were in the

women’s ministry. It can be argued that this finding indicates a varying composition of

gender in church membership, which further has an effect on how Christian broadcast

programmes are consumed by Christians.

TV Viewership Frequency

The study sought to ascertain the frequency of TV viewership by the

respondents.

Table 4.3 presents findings regarding the frequency of watching TV in the past

one year.

Table 4.3: Frequency of Watching TV in the last One Year

Not viewed Has viewed

last in the last No

Membership one year one year Response Total

CITAM-Thika Road 19 210 2 231 % 8.23 90.91 0.87 100

90.48 53.85 40 55.53

CCIT 2 180 3 185

% 1.08 97.3 1.62 100

9.52 46.15 60 44.47

Total 21 390 5 416 5.05 93.75 1.2 100

% 100 100 100 100

A total of 19(8.23%) of CITAM – Thika Road respondents had not viewed TV

in the last one year while, 210(90.91%) had done so in the past one year. The findings

from CCIT indicated that 2(1.08%) of the respondents had not viewed TV in the last

one year, while 180(97.3%) had done so in the last one year. More CCIT members had

viewed TV in the past year compared to CITAM – Thika Road. This finding suggests

44



that perhaps respondents from CITAM consumed Christian broadcast content from

other forms of media other than TV. This finding also validates the findings of a study

conducted by (Shade et al., 2015) investigating the uses and gratifications of media

migration which indicated that media migration is motivated by different needs such

as entertainment, escape, enlightenment and more content-congruent exposure. This

means that TV consumers migrate from one channel to another seeking to derive

gratification from the content offered.

Twenty-one (5%) of the respondents had not viewed TV in the last one year

while 390(93.8%) had done so. This implies that a high proportion of the respondents

had viewed TV in the past one year. In explaining this result, it can be stated that TV

viewership is popular among Christians in comparison to other forms of media.

Viewership Frequency of Christian TV

The study sought to establish the viewership frequency of Christian TV. Table

4.4 presents the findings.

Table 4.4: Viewership Frequency of Christian TV

Most Once a At Less No

Membership Everyday days week least often response Total

CITAM – Thika

Road 46 81 29 32 41 2 231

% 19.91 35.06 12.55 13.85 17.75 0.87 100

47.42 50.31 49.15 74.42 77.36 66.67 55.53

CCIT 51 80 30 11 12 1 185

% 27.57 43.24 16.22 5.95 6.49 0.54 100

52.58 49.69 50.85 25.58 22.64 33.33 44.47

Total 97 161 59 43 53 3 416 23.32 38.7 14.18 10.34 12.74 0.72 100

% 100 100 100 100 100 100 100

According to the findings, 97(23.3%) of the respondents view TV on a daily

basis, 161(38.7%) most days, 59(14.2%) once a week, 43(10.3%) at least once a month,

and 53(12.7%) less often. This implies that the majority of the respondents viewed

Christian TV most days. One of the dependent variables in this study was whether or

45



not the audience watched Christian broadcast programmes. This finding reveals that

Christians are consuming Christian broadcast programmes. Probably this was

influenced by similarity of religious belief which also accepts the framework of the

study.

Each of the two congregations rated high when it came to viewing TV most

days, with 81(35.06%) respondents from CITAM – Thika Road and 80(43.24%) from

CCIT indicating that they viewed TV most days. This denotes that the interest in

watching TV for the two assemblies’ congregants was at the same level.

TV Stations’ Popularity

The study purposed to determine the popularity of the various TV stations.

The results were as outlined in Table 4.5.

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Table 4.5: TV Station’s Popularity

CITAM - CCIT

Thika Road

N % N % Total

Hope TV Not Popular 160 51.95 148 48.05 308 Popular 71 65.74 37 34.26 108

Total 231 55.53 185 44.47 416

Family TV Not Popular 193 54.21 163 45.79 356

Popular 38 63.33 22 36.67 60

Total 231 55.53 185 44.47 416

Shine TV Not Popular 217 54.11 184 45.89 401

Popular 14 93.33 1 6.67 15

Total 231 55.53 185 44.47 416

Kingdom

TV Not Popular 230 56.93 174 43.07 404

Popular 1 8.33 11 91.67 12

Total 231 55.53 185 44.47 416

CTN TV Not Popular 223 57.03 168 42.97 391

Popular 8 32 17 68 25

Total 231 55.53 185 44.47 416

TBN TV Not Popular 221 54.57 184 45.43 405

Popular 10 90.91 1 9.09 11

Total 231 55.53 185 44.47 416

MBCI TV Not Popular 228 61.29 144 38.71 372

Popular 3 6.82 41 93.18 44

Total 231 55.53 185 44.47 416

As the results indicate, 308(74%) respondents found Hope TV not popular, while

108(26%) perceived it as popular. This suggests that a high proportion of the respondents

did not find Hope TV to be popular. This finding confirms the findings of a study

conducted by Cohen (2002) on TV viewing preferences with a focus on programmes,

schedules, and the structure of viewing choices made by Israeli adults. Cohen’s findings

revealed that programme viewing preferences are influenced by channel and genre

loyalty. Out of the 308 respondents who did not consider Hope TV to be popular,

160(51.95%) were from CITAM – Thika Road while 148(48.05%) were from CCIT; it is

clear that a high proportion of these were from CITAM - Thika Road. One of the

intervening variables in this study was denominational affiliation. It was assumed that

respondents from CITAM – Thika Road would be more loyal when it

47



came to viewing Hope TV considering that this TV station is owned by CITAM. This

finding indicates otherwise.

One hundred and ninety-three (54.21%) respondents from CITAM – Thika

Road and 163(45.79% from CCIT did not perceive Family TV as popular. Only 38

respondents from CITAM – Thika Road and 22 from CCIT considered Family TV to

be popular; Family TV was more popular among CITAM – Thika Road members

compared to CCIT. This finding could be attributed to variances on channel

preferences among the respondents.

Shine TV was perceived as not popular by more CITAM – Thika Road

members compared CCIT members. A total of 217(54.11%) respondents from

CITAM – Thika Road did not report Shine TV as popular, while only 14(93.33%)

from the same congregation considered the TV station popular. The programming

content on Shine TV centres mainly on gospel music. Perhaps the disparity in its

popularity between the two churches is as a result of a different programming content

in comparison to other Christian broadcasters.

Kingdom TV was seen as not popular by 230(56.93%) and 174(43.07%)

respondents from CITAM – Thika Road, and from CCIT respectively. This denotes

that a high proportion of the respondents who perceived Kingdom TV as not popular

were from CITAM – Thika Road. This was probably also influenced by varied

preferences of channel and programming content and gratifications sought.

CTN TV was considered not popular by 391 respondents; 223(57.03%) from

CITAM – Thika Road and 168(42.97%) from CCIT. The respondents who perceived

CTN TV as popular comprised 8(32%) from CITAM – Thika Road and 17(68%)

from CCIT.

48



A total of 405 respondents did consider TBN TV to be popular. This number

comprised 221(55.53%) respondents from CITAM – Thika Road and 184(45.43%)

from CCIT. These results clearly show that a high proportion of the respondents did

not perceive CTN TV and TBN TV as popular. This finding aligns with this study’s

conceptual framework which includes media station as one of the variables that

influences the consumption of Christian broadcast programmes.

MBCI TV was deemed not popular by 228(61.29%) and 44(38.71%)

respondents from CITAM – Thika Road and from CCIT Respectively. Three (6.82%)

respondents from CITAM – Thika Road and 41(93.18%) from CCIT perceived MBCI

TV as popular. This implies that more CCIT members perceived MBCI TV as

popular compared to CITAM – Thika Road. At the time of data collection, CCIT was

having a programme on MBCI TV which may explain the popularity of MBCI among

the respondents from CCIT.

Christian TV Stations’ Viewership

The findings regarding viewership of Christian TV stations are displayed

in Table 4.6.

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Table 4.6: Christian TV Stations’ Viewership

CITAM – CCIT

Thika Road

N % N %

Hope TV Not heavily viewed 170 54.31 143 45.69 313

Heavily viewed 61 59.22 42 40.78 103

Total 231 55.53 185 44.47 416

Family Not heavily viewed

TV 203 54.86 167 45.14 370

Heavily viewed 28 60.87 18 39.13 46

Total 231 55.53 185 44.47 416

Shine TV Not heavily viewed 221 54.7 183 45.3 404

Heavily viewed 10 83.33 2 16.67 12

Total 231 55.53 185 44.47 416

Kingdom Not heavily viewed

TV 231 56.48 178 43.52 409

Heavily viewed 0 0 7 100 7

Total 231 55.53 185 44.47 416

CTN TV Not heavily viewed 221 55.95 174 44.05 395

Heavily viewed 10 47.62 11 52.38 21

Total 231 55.53 185 44.47 416

TBN TV Not heavily viewed 223 54.93 183 45.07 406

Heavily viewed 8 80 2 20 10

Total 231 55.53 185 44.47 416

MBCI Not heavily viewed

TV 230 59.74 155 40.26 385

Heavily viewed 1 3.23 30 96.77 31

Total 231 55.53 185 44.47 416

The findings demonstrate that a high proportion of the respondents (313) did not

heavily view Hope TV; 170(54.31%) from CITAM – Thika Road and 143(45.69%) from

CCIT. Considering that only 103 respondents indicated that they heavily viewed Hope

TV compared to the 313 who did not, it can be stated that it is probable that respondents

did not find gratification from viewing programming content on Hope TV.

Only a total of 46 respondents (28(60.87%) from CITAM – Thika Road and

18(39.13%) from CCIT) reported that they heavily viewed Family TV. This is as

opposed a total of 370 (203(54.86%) from CITAM – Thika Road and 167(45.14%)

from CCIT) who did not heavily view the station. This denotes that Family TV was

not heavily viewed among the two congregations.

50



Shine TV, Kingdom TV, CTN TV, TBN TV, and MBCI TV were reported to

be the least heavily viewed. This can be attributed to a diversity of Christian TV that

provides a wide range of choices for their audiences.

Time of Day during which Christian TV is Watched

The study purposed to ascertain the time of day during which Christian TV is

watched. Table 4.7 shows the findings relating to this aspect.

Table 4.7: Time of Day during which Christian TV is Watched

5pm- 10am- 2pm- 6pm- After No

Membership 9am 1pm 5pm 10pm 10pm Response Total

CITAM – Thika Road 45 28 15 95 30 18 231

% 69.23 56 46.88 47.74 69.77 66.67 55.53

CCIT 20 22 17 104 13 9 185

% 30.77 44 53.13 52.26 30.23 33.33 44.47

Total 65 50 32 199 43 27 416

% 100 100 100 100 100 100 100

It was reported that 65(15.6%) respondents watched Christian TV from 5pm-

9am, 50(12%) watched from 10pm-1pm, 32(7.7%) watched from 2pm-5pm,

199(47.8%) watched from 6pm–10 pm, 43(10.3%) watched after 10pm, while

27(6.5%) did not respond to this question. As the findings show, the majority of the

respondents watched Christian TV from 6pm to 10pm. This finding can possibly be

attributed to the fact that many respondents were away from their TV during the day.

It can be argued that heavy TV viewership peaked between 6pm and 10pm when

people were at home.

Types of TV Programs Watched by Christians

The findings illustrated in Table 4.8 demonstrate that the types of Christian

TV programs watched varied.

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Table 4.8: Types of TV Programs Watched by Christians CITAM CCIT Total

N % N % Gospel TV show Not popular 94 53.41 82 46.59 176

Popular 137 57.08 103 42.92 240

Total 231 55.53 185 44.47 416

Inspirational Not popular 146 49.49 149 50.51 295

movies

Popular 85 70.25 36 29.75 121

Total 231 55.53 185 44.47 416

Sermons and Not popular 82 55.03 67 44.97 149

Teachings

Popular 149 55.81 118 44.19 267

Total 231 55.53 185 44.47 416

Talk shows Not popular 182 53.06 161 46.94 343

Popular 49 67.12 24 32.88 73

Total 231 55.53 185 44.47 416

Health shows Not popular 205 54.96 168 45.04 373

Popular 26 60.47 17 39.53 43

Total 231 55.53 185 44.47 416

News Not popular 210 55.26 170 44.74 380

Popular 21 58.33 15 41.67 36

Total 231 55.53 185 44.47 416

Local programs Not popular 221 55.53 177 44.47 398

Popular 10 55.56 8 44.44 18

Total 231 55.53 185 44.47 416

The findings gathered from assessing the types of Christian broadcast TV

programmes watched by Christians make clear that sermons and teachings, gospel

music shows, and talk shows were reported as popular. On the other hand,

inspirational movies, health shows, news, and local content were not popular among

the respondents from the two congregations. This scenario can be ascribed to the fact

that the Christian broadcast audiences seek diverse gratifications in the consumption

of Christian broadcast programmes.

Criteria of Choosing a Particular Christian Media as a Source of Religious Inspiration

The study sought to identify the criteria used by respondents in choosing a

particular media as a source of religious inspiration.

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Table 4.9: Criteria of Choosing a Particular Christian Media as a Source of

Religious Inspiration Local No

Membership Price Presenter Diversity Content Similarity Response Total

CITAM –

Thika Road 10 26 66 16 97 16 231

% 4.33 11.26 28.57 6.93 41.99 6.93 100

71.43 44.83 54.55 39.02 60.62 72.73 55.53

CCIT 4 32 55 25 63 6 185

% 2.16 17.3 29.73 13.51 34.05 3.24 100

28.57 55.17 45.45 60.98 39.38 27.27 44.47

Total 14 58 121 41 160 22 416 3.37 13.94 29.09 9.86 38.46 5.29 100

% 100 100 100 100 100 100 100

A majority of the respondents based their criteria in choosing a particular

Christian media as a source of religious inspiration on the religious belief’s similarity.

This finding confirms the findings of a study by Shade et al. (2015) that TV broadcast

consumers seek content that they can identify with.

Christian TV Performance over the last one Year

The study sought the respondents’ opinions on the performance of Christian

over the last one year. Table 4.10 presents the findings.

Table 4.10: Christian TV Performance

Got Stayed the No

Membership Improved Worse same Response Total

CITAM – Thika Road 163 11 37 20 231

% 70.56 4.76 16.02 8.66 100

52.08 57.89 69.81 64.52 55.53

CCIT 150 8 16 11 185

% 81.08 4.32 8.65 5.95 100

47.92 42.11 30.19 35.48 44.47

Total 313 19 53 31 416 75.24 4.57 12.74 7.45 100

% 100 100 100 100 100

A majority of the respondents (313) felt that the performance of Christian TV

stations had improved over the last one year. The two congregations shared similar

sentiments in relation to the performance of Christian broadcast programmes.

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Missing Content that should be Featured

Respondents were asked to indicate whether there was content they felt was

missing in Christian TV stations and hence should be featured more. The findings

relating to this are shown in Table 4.11.

Table 4.11: Missing Content that should be Featured

CITAM – Thika Road CCIT

N % N % Total

Technology Don’t Miss 142 51.82 132 48.18 274 Misses 89 62.68 53 37.32 142

Total 231 55.53 185 44.47 416

Local news Don’t Miss 163 56.21 127 43.79 290

Misses 68 53.97 58 46.03 126

Total 231 55.53 185 44.47 416

Politics Don’t Miss 182 55.49 146 44.51 328

Misses 49 55.68 39 44.32 88

Total 231 55.53 185 44.47 416

Sports Don’t Miss 195 56.36 151 43.64 346

Misses 36 51.43 34 48.57 70

Total 231 55.53 185 44.47 416

Social issues Don’t Miss 113 55.94 89 44.06 202

Misses 118 55.14 96 44.86 214

Total 231 55.53 185 44.47 416

Misses none Don’t Miss 206 55.38 166 44.62 372

Misses 25 56.82 19 43.18 44

Total 231 55.53 185 44.47 416

The findings indicate that the content that the respondents missed on Christian

broadcast programmes was on social issues and sports. Content on politics,

technology, and local news was not missed. It can be argued that the content that is

not missed is easily accessible on non-Christian TV.

Christian TV Gratifications Index

The study endeavored to determine the gratification of the various aspects

surrounding the Christian TV stations. Table 4.12 presents the findings.

54



Table 4.12: Christian TV Gratifications Index

Type of

Gratification CCIT CITAM

N % N % Col %

Do not

Entertainment Gratify 140 60.61 52.43 127 68.65 47.57 267 64.18

Gratifies 91 39.39 61.07 58 31.35 38.93 149 35.82

Totals 231 100 55.53 185 100 44.47 416 100

Do not

Information Gratify 146 63.2 56.59 112 60.54 43.41 258 62.02

Gratifies 85 36.8 53.8 73 39.46 46.2 158 37.98

Totals 231 100 55.53 185 100 44.47 416 100

Do not

Inspiration Gratify 45 19.48 49.45 46 24.86 50.55 91 21.88

Gratifies 186 80.52 57.23 139 75.14 42.77 325 78.13

Totals 231 100 55.53 185 100 44.47 416 100

Firming of

religious Do not

beliefs Gratify 93 40.43 49.21 96 51.89 50.79 189 45.54

Gratifies 137 59.57 60.62 89 48.11 39.38 226 54.46

Total 230 100 55.42 185 100 44.58 416 100

The results shown in Table 4.12 are clear that the respondents who sought

gratification in the areas of information and firming of religious belief were gratified

while those who sought gratification for entertainment and inspiration were not. This

is an indicator that christian broadcast programmes satisfied the need of firming

religious beliefs. One of the assumptions in the uses and gratification theory is that the

media competes with other sources of needs satisfaction (Ruggiero, 2000). Each

individual in the audience has several needs.

Relationship between Age and Viewership Frequency

Table 4.13 presents the findings relating to the relationship between age and

viewership frequency.

55



Table 4.13: Age - Viewership Frequency Cross Tabulation

H0: Age and Viewership frequency are independent

H1: H0 is false. α=0.05

The findings reveal that age and viewership frequency are independent There

was no association between age and viewership frequency. Chi-Square tests also

revealed the same as presented in Table 4.14 and Table 4.15.

Table 4.14: Chi-Square Tests Value Df Asymp. Sig. (2-sided)

Pearson Chi-Square 25.271a

8 .001 Likelihood Ratio 25.079 8 .002

Linear-by-Linear

10.522 1 .001 Association

N of Valid Cases 404

a. 0 cells (.0%) have expected count less than 5. The minimum expected count is 10.55. Table 4.15: Directional Measures Value

Nominal by Interval Eta Age Dependent .210

viewership frequency

.186 Dependent

From the directional measures table (Table 4.15), the p value (0.186) of

viewership frequency (dependent) is more than the alpha level 0.05. We do not have

enough evidence to reject the null hypothesis. The two variables are independent.

56



Relationship between Age and Gratification

The study also sought to establish the relationship between age and gratification.

The findings in this regard were as demonstrated in Table 4.16.

Table 4.16: Age * Inspiration Gratification Cross-tabulation

Inspiration Gratification

Grati

Does Not Gratify fies Total

Age 15-25 Count 28 77 105

% within 26.7% 73.3 100.0% Age %

26-36 Count 28 113 141

% within 19.9% 80.1 100.0% Age %

37 and above Count 31 129 160

% within 19.4% 80.6 100.0% Age %

Total Count 87 319 406

% within 21.4% 78.6 100.0% Age %

Table 4.17:Chi-Square Tests

Value Df Asymp. Sig. (2-sided)

Pearson Chi-Square 2.318a 2 .314

Likelihood Ratio 2.243 2 .326

Linear-by-Linear 1.776 1

.183

Association

N of Valid Cases 406

a. 0 cells (.0%) have expected count less than 5. The minimum

expected count is 22.50.

Table 4.18: Directional Measures

Value

Nominal by Eta Age Dependent .066

Interval Inspiration

Gratification .076

Dependent

57



We accept the null hypothesis that the two variables are independent because

the p value of Gratification (0.76)>0.05. Therefore, age and inspiration gratification

are independent.

Perspectives on Christian Televison Broadcast Programmes

The researcher managed to interview only two leaders from the youth ministry

each representing the two congregations of study. The findings from the youth leaders

are presented in the following sub sections.

Qualitative Data Results from In-Depth Interview with a Youth Leader from CCIT

When asked about his experience on the viewership of Christian TV, the youth

leader from CCIT mentioned that several TV stations have emerged, though they have not

brought out the creativity that attracts Christians to watch Christian TV. He said that he

was repelled by a lack of creativity in Christian broadcast programmes. Upon prodding,

he explained that creativity according to him is a diversity of faith-based content.

Regarding the content he likes on TV, the youth leader said that he enjoys watching news

at 9 p.m. and that in his observation, news coverage content is not featured in Christian

TV. This means that even if he wanted to catch the 9 p.m. news on Christian TV, content

on news coverage is lacking. When asked about what attracted him to Christian broadcast

programmes, his reason was that these programmes can be viewed in the presence of

children. He listed programmes such as as gospel music shows, Christian movies, and

inspirational story features. In addition, he also mentioned that Christian cartoons are

good, and that he was also attracted to worship songs.

When asked his opinion on what can be done to make Christian TV programmes

better, the CCIT youth leader mentioned that more creativity in terms of content diversity

should be incorporated and that content producers should be keen to collect

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views from their target audience in order to find out whether the audience’s needs are

being met. He mentioned that he desired to see content on Bible stories featured on

Christian TV. When probed about his view on when his preferred content should be

featured, he said between 3 p.m. and 5 p.m. since this is the time young children get

home from school only to find non-Christian content on the non-Christian stations

playing. He said that the kind of songs and music videos that are aired on non-

Christian TV at that time of day are not consistent with his faith.

When prodded further about what he found inconsistent with such content, the

youth leader said that the themes of the songs and videos on non-Christian TV revolve

around nudity, inappropriate language that includes vulgar words, and sometimes

violence. According to him, alternative content should be featured on Christian TV.

Qualitative Data Results from In Depth Interview with a Youth Leader from CITAM

– Thika Road

The youth leader from CITAM – Thika Road expressed that his viewership

experience of Christian TV was generally okay. When asked to explain what he meant

by generally okay, the youth leader said that he does not think that Christian TV has a

full coverage of content that addresses a human being’s needs, adding that every

human being has different needs. He stated that he listens to the inspirational music in

the morning and it ends there. In the evening he can almost guess that he does not

need a Christian TV programme to end his evening. When asked about what attracted

him to Christian broadcast programmes, the youth leader mentioned devotions, bible

expositions, and songs. In his assessment, the content on Christian TV is more about

motivational kind of messages that give people hope. In his words, hope is good but it

does not challenge one to walk the Christian journey, which is a journey of faith,

temptation, struggle, hardship, and sacrifice. Hence, to him this is a missing link.

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When asked to indicate what he thinks should be done to make Christian TV

programmes better, he said that content should intentionally focus on what a human

being goes through every day. They should focus on social issues. He pointed out that

mainstream media as we call it have many programmes that address social issues such

as social justice. The youth leader emphasized that Christian TV should incorporate a

blending of the Christian faith with economics, professionalism, and intellectualism

and generally how the Christian faith addresses such areas. According to him there

was a bit of silence around that. He was interested in seeing role models in those

spheres of life sharing their stories on how they journeyed and made it. In his view,

this would make Christian TV programmes more balanced. Such stories can include

how these Christian professionals started their businesses from scratch to where they

are; what their challenges were; and how they navigate corruption deals, among other

challenges. More of this he said will attract more viewership instead of just listening

to soothing songs in the morning.

Regarding the specific programmes he would want to see featured on Christian

TV, the youth leader cited entrepreneurial and start-ups programmes that are featured on

mainstream media. He mentioned watching a salon business, a furniture business, and

someone doing CSR on non-Christian TV. He added that he always imagines that if

Christians in those fields were asked about how they handled intimidation and

competition and how they succeeded, it would be a faith issue. Maybe as opposed to a

non-believer who would say ambition, the Christian businessman would say it is God’s

word that gave them hope or it was God leading me.

The youth leader also added that he has seen pastors interviewed on Christian TV

and how they made it but he would also want to see the same duplicated to other fields.

He would want to see a company CEO being interviewed and sharing their story

60



on how they made it. He reasoned that in every person’s heart is a desire to succeed.

The how to succeed makes the whole difference. Because that is where our integrity,

our faith comes in, so for a Christian, they all want to succeed but how to succeed is

highly influenced by our religion. He felt that many people want to succeed but they

do not care about the means.

When asked about what time of day he desires his preferred programmes to be

featured, he expressed that it depends on the media. He mentioned that content

producers need to identify what an ordinary Kenyan does between 6.00 a.m. and 9.00

a.m., and between 9.00 a.m. and noon. Then based on which one reaches the most

audience, they can tailor-make, including news. His last shot was that it does not harm

to feature news and not just Christian news. He expressed a desire to see the Christian

faith propagated in the news.

Congregants’ Perceptions about Christian Broadcast Programmes

Two focus group discussions were conducted, each with seven respondents.

The two focus group discussions were composed of four youth, six women from the

married women’s ministry, and four men from the married men’s ministry. The

results of the focus group discussions are presented in the following sub sections.

Popular TV Programmes

The feedback regarding which TV channels were popular among Christians

showed that Hope TV, MBCI, and CTN were leading the list. Some of the respondents

added that they also watch Christian broadcast programmes that are featured in non-

Christian TV. These programmes include Bible Stories (KTN), The Wave (Meru TV),

Angaza and Pambazuka (KBC), Crossover101 (NTV). When asked about popular

Christian broadcast programmes among Christians, sermons topped the list followed

61



closely by worship songs and the life profiles of gospel artists. Family Matters, a

programme that involves a panel discussion on family issues from MBCI, was

popular among the married men.

Programme Preferences

When asked about the reasons for preference for their programmes of choice, the

majority of the respondents said that sermons give them spiritual nourishment while

worship songs uplift their hearts. In terms of spiritual nourishment, respondents

mentioned that biblical teachings help them in growing as followers of Jesus Christ. They

additionally claimed that biblical teachings also inspire them and offer hope and

encouragement. A number of respondents who watched programmes on family matters

argued that such programmes provided counsel for those within the context of family.

The respondents expressed views on how marriages and families are experiencing

challenges from different quarters and so watching a programme on family matters

provided practical biblical insight on how they can overcome some of these challenges.

A few respondents also said that they enjoy watching the life profiles of gospel

artists. In their opinion, watching life profiles motivates them to know that they can also

make it in life. They argued that they found this important because they can identify with

some of the humble beginnings of various gospel artists. A few of the respondents

especially those from the youth said they enjoyed watching Christian movies.

Two married women also expressed their preference for Christian movies.

Those who watch Christian movies also said that the themes and content in Christian

movies are not filled with nudity or vulgar language. Because of this, one can watch

such programmes in the presence of their children and not feel embarrassed. One

married man said that he watches the Bible Stories programme on KTN with his son.

62



The Christian movies were also considered informative especially among the youth

considering that these programmes have moral lessons.

Programmes that Congregants wish were Aired

When asked about Christian broadcast programmes that congregants would

wish to be aired, one respondent said that content on real life issues was missing. He

desired to see programmes on parenting, financial matters, and investments featured

more on Christian TV. He also expressed disappointment with the absence of the

provision of a phone number where someone can call and give their contributions

during live panel discussions instead of just the short message line. The youth said

that they miss to see more local preachers featured on Christian TV. One married

woman said that she misses content on governance and leadership. She desired to see

Christian political leaders being interviewed and giving their input towards leadership

and governance.

Christian Broadcast Programme Viewer’s Personal Experience

On the question about the gratifications they derive from watching Christian

broadcast programmes, respondents agreed that Christian broadcast programmes

provide them with spiritual nourishment, inspiration, and motivation.

Viewers’ Feedback to Media Houses

When asked whether they had given feedback to media houses regarding

programming content, many of the respondents said they had not. However, a few

who had tried to give feedback claimed that the phone lines did not go through and so

they gave up.

63



Summary of Key Findings

1. Among the various TV stations, the most popular among the congregants of

the two assemblies was Hope TV. It was reported to be popular by a total of

108(26%) of the respondents. Generally, the Christian TV stations indicated

here did not receive heavy viewership in the two congregations.

2. Sermons and teachings were perceived as most the viewed programmes. A

total of 267(64.2%) respondents reported that sermons and teachings were

highly viewed by the members of the two assemblies.

3. A total of 160(38.5%) respondents reported that they chose a TV station

based on similarity of religious beliefs. This implies that a majority of the

respondents in the two congregations of study consumed Christian TV

programmes based on similarity of religious beliefs.

4. The least missed content on Christian TV programmes was science and

technology. A total of 274(65.9%) respondents did not miss content on science

and technology; they did not express desire to see it featured on Christian

broadcast programmes.

5. Improvement in the quality of Christian broadcast programmes is recognized

by the various respondents. This implies that the stations are catching up with

dynamics in the same industry.

6. Firming of religious beliefs was perceived to be satisfactory by 226(54.3%)

respondents. This denotes that firming of religious beliefs content is largely a

gratified area according to the members of the two congregations who

participated in the sudy.

1. Content on news coverage is missing in Christian broadcast

programmes. 64



2. Christian broadcast content does not address social issues. Content on

Christian broadcast programmes can intentionally focus on content that

addresses what a human being goes through every day.

1. Hope TV, MBCI and CTN are popular Christian TV channels among Christians

2. Popular Christian broadcast programmes in non-Christian TV among

Christians include Bible Stories (KTN), The Wave (Meru TV), Angaza and

Pambazuka (KBC), and Crossover 101 (NTV).

3. Popular Christian broadcast programmes are sermons and worship songs

4. Missing content on Christian TV includes programmes on real life issues such

as parenting, financial matters, and investments.

Summary

Factors that influence the consumption of Christian broadcast programmess

among Christians vary with the audience taste and preference. Similarity of religious

belief comes in boldly alongside age as factors driving consumption of Christian TV

programmes. The next chapter provides a discussion of the findings based on the

study objectives, and also gives the conclusions and recommendations of the study.

65



CHAPTER FIVE

DISCUSSIONS, CONCLUSIONS, AND RECOMMENDATIONS

Introduction

This chapter addresses the following: Discussions of the study findings; the

study conclusions based on the findings; and the recommendations of the study. The

aim of the study was to explore the relationship between consumption of Christian

broadcast programmes and motivations for programme preference, age, and gender

and degree of religious commitment to the Christian faith.

Discussions

The discussion of the study findings is based on the three research questions of

the study.

Popular TV Programmes

The findings revealed that the most popular TV programmes among the

congregants of the two assemblies were sermons and teachings, followed closely by

gospel shows. Gospel shows were more popular among CCIT congregants as

compared to CITAM congregants. Two hundred and forty (57.7%) respondents who

filled in questionnaire indicated that they liked watching gospel shows. This finding

was consistent with the views of those who were interviewed. Higher percentages of

youth watching gospel shows were recorded and so it can be argued that the youth are

the leading consumers of gospel shows compared to both the married men and women

who are older. Sermons and teachings recorded higher percentages among the married

men and the married women’s ministries compared to the youth.

‘Health shows’ recorded higher percentages in the ‘37 years and above’ age

bracket. There is therefore a variance of programme preference based on age. These

66



findings are consistent with what is in the literature concerning programme preferences.

The findings of a study by Kilonzo (2016) revealed a positive relationship between

programme popularity and the demographics of the audience such as age. In keeping with

the literature that points out that media users on their part seek for certain gratifications

from media, it is important for Christian media content producers to study their audiences

needs and preferences in reference to their age (Shade et al., 2015).

This study was based on the uses and gratifications theory that assumes that

members of any media audience are not passive but take an active role in interpreting and

integrating media into their lives. This implies that the audience actively seeks out

specific media and content to achieve certain results or gratification that satisfies their

personal needs. One of the assumptions in the uses and gratification theory is that the

media competes with other sources of needs satisfaction (Ruggiero, 2000). Each

individual in the audience has several needs. For media programmers, content must be so

good so that people will pay whatever cost to consume it. According to the findings of

this study, the needs of the individual Christian broadcast programme consumer vary

from one age group to another which further influences what the consumers in question

consume. News and local programmes recorded least percentages in the two

congregations. Popularity of Christian broadcast programmes was captured in the data.

Reasons for Programmes’ Preference

To find out reasons for preference for the popular programmes among the

congregants, respondents were asked to provide the criteria they use in choosing to

consume a particular programme and what gratifications they sought. Similarity of

religious belief as a criterion used in the choice of Christian broadcast programmes was

rated higher than price or access fee, presenters, diversity of shows, and local content. It

can thus be argued that the degree of religious commitment of the consumer bears a

67



positive relationship with the type of broadcast programmes consumed by the said

consumers. In other words, Christians view Christian broadcast programmes that

resonate with their religious beliefs.

Findings of this study also indicated that Christians consume broadcast

content motivated by different needs. Arguably, Christians will move from one

channel to another in search of programming content that meets their needs. Two

leaders who were interviewed said they enjoyed listening to and watching gospel

music shows because this kind of content is uplifting. One of the leaders interviewed

from CCIT said that gospel songs are soothing and give hope. These findings are

consistent with those of a study conducted by Shade et al. (2015), investigating the

uses and gratifications of media migration, that indicated that media migration is

motivated by different needs such as entertainment, escape, enlightenment, and more

content-congruent exposure. This means that TV consumers migrate from one

channel to another seeking to derive gratification from the content offered. A

motivation for watching TV such as content-congruent exposure as indicated by

Shade et al. (2015) implies that TV broadcast consumers seek content that they can

identify with. It can therefore be claimed that there is a relationship between

consumption of Christian broadcast programmes and similarity of religious beliefs.

The findings of this study in comparison to other studies revealed a difference in

some of the factors that influence programme preference. According to Cohen (2002),

programme viewing preferences are influenced by channel and genre loyalty. Based on

this, it can be deduced that certain programmes are watched based on the channel in

which they are aired and on loyalty to that channel. In this study, it was assumed that the

population of study from CITAM - Thika road was loyal to the media

68



house that the church owns and runs and therefore would be ready consumers of the

Christian broadcast programmes aired therein.

Respondents in this study did not mention channel loyalty as a motivating

factor for watching Christian broadcast programmes. However, genre loyalty was

evident in the findings. Genre loyalty was noticeable in the varying differences on the

types of Christian broadcast programmes that respondents liked to watch and the

criteria they used in choosing a particular Christian programme as a source of

religious inspiration. It can therefore be surmised that viewer preference translates to a

fragmented audience that negatively affects the ratings of the programmes or channels

that viewers watch. In addition, it can be said that a fragmented audience in turn

affects the ratings of Christian TV in Kenya and this could possibly be one of the

reasons non-Christian TV receives higher ratings.

Findings of this study revealed that preference of Christian broadcast

programmes relates to the dependent variables reflecting the audiences’ cognitive,

emotional, and behavioural responses to programmes. With this, a conclusion can be

made that in the consumption of Christian broadcast programmes, there is a

relationship between audience behavior and type of Christian broadcast programme.

Uses and gratifications theory suggests that a medium will be used more when the

existing motives to use the medium leads to more satisfaction.

In this study, programme preferences aligned with the uses and gratifications that

viewers sought in the consumption of Christian broadcast programmes. Respondents cited

sermons and teachings as the most preferred programmes and explained that they derived

spiritual nourishment and satisfaction from viewing such content. The results of this study

confirmed the assumption in the uses and gratifications theory that audience members

actively seek out mass media to satisfy individual needs.

69



Therefore, certain programmes will be preferred over others when the existing

motives to view them lead to more satisfaction. The findings are clear that motivations

for programme preference to a large extent influence consumption of Christian

broadcast programmes.

Desired Programmes

The study sought to find out the content missing in the Christian TV stations

that respondents would like to see featured more. Of the five types of content that was

listed in the questionnaire, only content on social issues, science and technology was

missed by the respondents. Qualitative data findings indicate that respondents desired

to see content on social justice, entrepreneurship, and economics featured on Christian

broadcast programmes. A noticeable difference in the results of this study in

comparison to Kaufa’s (2009) findings was that respondents did not cite secular

content as desirable content. The findings of this study are not consistent with Kaufa

who argued that the integration of secular based programmes in religious TV is a

motivating factor for the consumption of Christian broadcast programmes. This

difference could possibly be attributed to the difference in the populations of the

study. Whereas Kaufa studied Christians from a catholic background, this study

focused on a comparative analysis of two protestant churches.

Based on this difference between the populations of study, this study is

inconclusive as to whether or not the inclusion of secular based programmes in Christian

TV is a motivating factor for the consumption of Christian broadcast programmes.

According to the uses and gratification theory, media consumers have several types of

needs that motivate people to seek media for gratification. These needs are classified as

cognitive, affective, personal integrative, social integrative, and tension release. Findings

of this study indicate that respondents desired to see content on social

70



justice, entrepreneurship, and economics featured on Christian broadcast programmes.

The respondents expressed a desire to gain knowledge and skill on these areas. This

could mean that there are certain needs that current Christian broadcast programmes

did not meet. The needs the respondents in this study sought to gratify fall in the

category of cognitive needs. The need for cognitive gratification aligns with the desire

for diversified content in Christian broadcast programmes.

Conclusion

This chapter has discussed results from the questionnaire, the interviews, and

the focus group discussions. The findings revealed that consumption of Christian

broadcast programmes among Christians is influenced by the needs of the consumer.

Religiousness or the degree of religious commitment to the Christian faith was a

leading factor. Respondents consumed Christian broadcast programmes that they

identified with. The results also varied between the two congregations under study on

several fronts. A majority of the respondents from both congregations who were

willing to fill in the questionnaire were from the women’s ministries.

The assumption that CITAM – Thika Road congregants were loyal to their

own media house was proven false. The findings revealed that the congregants of

CCIT viewed Hope TV, owned by CITAM more than the congregants of CITAM –

Thika Road. A majority of the respondents viewed Christian TV ‘most of the days’ as

opposed to on a ‘daily basis’.

The research also showed that viewership of Christian TV was dependent on type of

programming content. Therefore, majority of the respondents did not spend long

hours viewing one given channel. Quantitative data revealed that there was a

relationship between viewership of Christian TV and needs gratification. Both

quantitative and qualitative data also revealed that there was a relationship between

71



viewership of Christian TV and the consumer’s religiousness or degree of religious

commitment to the Christian faith. Findings of this study revealed that consumption

of Christian broadcast programmes relates to the dependent variables reflecting the

audiences’ cognitive, emotional, and behavioural responses to programmes.

Regarding consumption of Christian broadcast programmes, it can be

concluded that in there is a relationship between audience behavior and type of

Christian broadcast programme. It is important for Christian broadcast content

producers to understand what gratifications audiences are seeking. The results of this

study aligned with the uses and gratifications theory that implies that the audience

actively seeks out specific media and content to achieve certain results or gratification

that satisfies their personal needs. In this study, consumption of Christian broadcast

programmes linked with the firming of religious belief.

Recommendations

The following are the recommendations this study made based on the findings:

1. The research revealed similarity of religious belief linked with the firming of

religious belief as a factor that influences consumption of Christian broadcast

programmes. In light of this, further research is recommended to determine

other factors that influence consumption of Christian broadcast programmes.

2. Although respondents identified with Christian broadcast content that is

aligned to their religious beliefs, they also desired to see a more diversified

approach in content production that is relevant to their day-to day-lives. The

diversification of content production for Christian broadcast programmes can

be explored in further research.

3. Different age groups differ in their preferences of Christian broadcast

programmes. Christian broadcast media has an audience that is segmented.

72



Content producers can consider periodic reviews of the needs of their

audiences. To study broadcast media consumption habits of different age

groups in the church, this research used random stratified sampling.

Recommendations for Further Research

1. A further investigation into what Christian broadcast consumers find attractive in

non-Christian TV. Findings of this study revealed that there is stiff competition

for broadcast media audiences especially after the digital migration.

2. A content analysis of Christian broadcast programmes and a look at how local

content competes with foreign content for example in terms of sermons and

teachings.

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State University, OH, USA.

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APPENDICES

Appendix A: Questionnaire

Hello. My name is Susan. I am an MA Communication student at Daystar University. As part of my course requirement, I am conducting a study on the factors that

influence the consumption of Christian Broadcast Programmes among Christians. This questionnaire will be of assistance during data collection and will be only used

for academic purposes. Respondents’ information will be treated with confidentiality.

Thank you.

Susan Nzuki

Please answer all questions and tick as appropriate

Age

15-25

26-36

37 and above

Gender

Male

Female

PART 1: Christians’ consumption of Christian broadcast programmes

1. Have you watched a Christian television station in the last 12 months?

Yes

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No

2. How often do you watch Christian television?

Every day

Most days

Once a week

At least once a month

Less often than that

3. Which television station do you watch most often?

4. Which Christian television station do you watch every day?

5. Which Christian television station do you watch at least once a week?

6. At what times of day do you normally watch Christian television stations?

5 pm to 9 am

10 am to 1pm

2 pm to 5 pm

6 pm to 10 pm

After 10 pm

7. Which types of Christian television programmes do you like to watch?

Gospel Music shows

Inspirational movies

Sermons and teachings

Talk shows

Health shows

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News

Local programmes

PART 2: Christians’ perceptions about Christian broadcast programmes

8. Which criteria do you use in choosing a particular Christian media as a source

of religious inspiration? (Please tick one)

Price or access fee

Presenters

Diversity of shows

Local content

Similarity of religious belief

Other

(Specify)…………………………………………………………………..

9. Which Christian religious issue has attracted your attention in the last six

months?

a. Specify the issue……………………………………………………..

b. No religious issue attracted my attention

10. In which Christian television did you find most information about that issue?

……………………………………………………………………………….

11. Do you feel that over the last one year Christian television programmes have

improved, got worse or stayed the same?........................................................

Please explain your

answer………………………………………………………………………………

………

PART 3: Determine if Christian broadcast programmes meet the needs of their

audience

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12. Which content do you find missing in the Christian television stations and

would like to see featured more? (Tick at least three answers)

Science and technology

Local news

Politics (Both domestic and foreign)

Sports

Social issues

None of these

13. Which of the following needs does Christian television meet for you? (Free to

tick all)

Entertainment

Information

Inspiration

Firming of religious belief

Thank you for taking time to fill this questionnaire!

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Appendix B: Interview Guide

I am an MA Communication student at Daystar University. As part of my course

requirement, I am conducting a study on the factors that influence the consumption of Christian Broadcast Programmes among Christians. This interview guide will be of

assistance during data collection and will be only used for academic purposes. Respondents’ information will be treated with confidentiality.

Thank you.

1. Tell me about your viewership experience of Christian television

2. What attracts or repels you about Christian television programmes?

3. What do you think should be done to make better Christian television

programmes?

4. Are there programmes on non- Christian television that you would desire to be

featured in Christian television?

a. Which ones? (probe)

b. Why? (probe)

c. At what time of day should they be featured? (probe)

Thank you

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Appendix C: Guideline for Focus Group discussion

RQ1. What are the Television programmes that are popular among the congregants

of the two assemblies?

The research question was discussed based on the following themes

1. Channel and television programme consumption

What are some of the television programmes that are popular?

What television channels are popular among christians?

Which Christian broadcast programmes are popular among Christians?

RQ2. What are the reasons for preference for these programmes among the

congregants?

2. Programme preferences

What makes some television programmes popular unlike others?

What do you like about Christian broadcast programmes?

RQ3. Which programmes would the congregants wish to be aired by Christian

broadcasters and with what reasons?

3. Programmes that congregants would wish to be aired

Are there programmes that you would like to see featured on Christian television?

4. Christian broadcast programme viewer personal experience

What gratifications do you derive from watching Christian

broadcast programmes?

5. Viewers’ feedback to media houses

How many have ever given feedback to Christian media houses regarding

programming content?

What kind of feedback and how was it responded to?

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What changes or improvements can Christian broadcast content producers

incorporate?

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Appendix D: Letter to NACOSTI

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Appendix E: Ethical Clearance Report

85



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Appendix F: Research Permit

87



88



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Appendix G: Letter from Kiambu County Commissioner

90



Appendix H: Letter from the Ministry of Education

91



Appendix I: Anti-Plagiarism Report

92



93



94



95



96



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