Article
Attention
Comment
6 min read

Why bother with podcasts if nobody is listening?

As critics snipe at the popularity of podcasting, podcaster James Cary explores the medium and how we should listen to them.

James is a writer of sit coms for TV and radio.

Two people sit cross-legged at a low table on which two microphones stand. One press a key on a laptop on the floor.
Photo by Kate Oseen on Unsplash.

During the pandemic, an Australian comedy show, At Home Alone Together on ABC, made a sketch that was widely shared on the internet, especially among podcasters. For those wondering what to do with their time, they had one clear, simple message given with typical Australian honesty: Do not start a f***ing podcast. 

I’ve encountered hostility to the idea of podcasts since I started listening to them fifteen years ago, when the main options were This American Life and Kermode and Mayo talking about movies. Both were podcast versions of existing excellent radio programmes. 

With every passing year, podcasts have become more popular, a huge boost coming in 2014 with the Serial podcast, which was a spin-off This American Life. People with iPhones were realising what the purple icon was, and they weren’t afraid to use it. 

 

Attention a zero-sum game. If you’re listening to something, you’re not listening to something else. Nobody wants their time wasted.

Many resisted. They didn’t really understand what podcasts were, where they came from, how to find them and what made them different from radio programmes. Merely mentioning podcasts would make people either roll their eyes, or far worse, causing what I would call “Podcast Derangement Syndrome”. We see that, albeit humorously, in the ABC sketch, urging people not to start a podcast. 

It’s a fair point. Don’t start a podcast out of boredom. It won’t last more than a few episodes (that’s called ‘podfading’), it won’t be any good and no one will listen as it’s not offering anything substantial or insightful.  

We live in an attention economy. Attention a zero-sum game. If you’re listening to something, you’re not listening to something else. Nobody wants their time wasted. Like a book proposal or an article, you need a clear offer to your listener or reader. 

For example, my own Sitcom Geeks podcast - which ended this month after 222 episodes over eight years – was all about helping people write better sitcom scripts. Yes, that’s a niche interest, but tens of thousands of people want to write sitcoms. 

Many podcasters never identify what they’re offering. They make the mistake of the first crop of bloggers twenty years ago, who started hammering out their error-strewn opinions on everything from politics to dieting. Most of these blogs were read by almost no one, and even the more popular ones didn’t have large numbers. Every medium is the same. Most books don’t sell more than a few dozen copies, particularly self-published ones. Most shows at this year’s Edinburgh Fringe will have an audience in the single digits. 

Podcasting is the same. My other podcast, Cooper and Cary Have Words, deals in lightly comic, theological conversation. Now on Episode 157, we have a fairly devoted listenership, but it’s small. I mention it not because I’m a tiresome podcaster who is forever promoting their podcast. Okay, it’s partly that. But I’m going to do the one thing podcasters never do, which is talk about how many people actually listen. And the numbers here might surprise you. 

Each episode of Cooper and Cary Have Words is usually downloaded by about 1,100 people within a week of dropping, and then another 1,100 within 90 days. So that 2,200 listeners, creeping up another few hundred over the following month. That’s not many, is it? Even late-night shows on BBC local radio playing outré jazz get more listeners by a factor of ten. 

Here’s the next surprise: these figures put Cooper and Cary Have Words into the top 5% of all podcasts in terms of listeners. The 4,500 downloads in the first seven days would put us in the top 1% which again, seems low. The two Seen & Unseen podcasts, Re-enchanting and Seen & Unseen Aloud, are doing well but everyone is dwarfed by the Joe Rogan Experience, which, according to Time Magazine, is experienced by 11 million people. 

But here’s the big statistic to keep in mind: 50% of podcast episodes get fewer than 30 downloads in the first week. 

This would give some justification, then, for a recent article in The Spectator by Sam Kriss who has the most chronic case of Podcast Derangement Syndrome I’ve encountered for a while. He begins by making curious comments about how podcasts are fake, including real ones, but his point is this: “nobody actually listens to any of them.” 

I understand the rage against a phenomenon. The media often confects a craze. When everyone was talking about Game of Thrones, it was fair to point out that this premium show on pay-TV was being watched by a truly tiny number of people. It’s just some of those people were people like TV critics for The Spectator or the BBC. 

Kriss then rather undermines his claim that no-one listens by saying “Sometimes people ask me which podcasts I listen to, and when I reply that these days I don’t really listen to any they react as if I’d said I don’t eat food or breathe air.” So, are those people lying about listening to podcasts? The Spectator has several podcasts. Are they a waste of time and money? 

“Podcasts are also, objectively, crap. I don’t say this lightly.” I think you do, Sam, but let’s take it at face value. The charge that many podcasts are acts of inane vanity is undoubtedly fair. Many others are well-meaning, but poorly recorded and unfocussed. 

This isn’t the 1930s when families might huddle around the wireless and give the BBC their undivided attention. 

But let us also remember that an awful lot of broadcast radio is highly disposable, being either inane links between songs on commercial radio, or punditry for the sake of it on talk radio, whether it’s BBC Radio 4 or TalkSport.  

There are some good podcasts, thought. What about them, Kriss? He says they’re not worth listening to unless you give them your undivided attention, explaining that if you’re listening to a podcast while doing something else, you’re not really taking in the content. This is not educating yourself, but merely acquiring an illusion of knowledge. 

But surely all audio works the same way? We’re listening to the radio or podcasts while we’re cooking, washing up or driving. This isn’t the 1930s when families might huddle around the wireless and give the BBC their undivided attention. 

Then comes a sentence which is revealing. Kriss has just told us that podcasts aren’t real, we don’t listen to podcasts anyway, and that we’re lying about it and when we do listen, we’re not learning anything when we do. We’re all idiots. He then writes,

“The people who make podcasts usually have a very dim view of their public.”

Oh, Sam. Thou dost project too much, methinks. 

We all like a rant. And we often like reading polemical pieces. We love a Clarkson, a Cowell and a Boycott sounding off. But I wonder if Sam Kriss, an established writer for a well-regarded publication has succumbed to the elitist mindset. It is tempting to disparage the voices of those from the outside who wish to speak, whether or not anyone wishes to listen. Thanks to smartphones and RSS feeds, they can, just as the blogs did two decades ago. 

The medium is new but the lesson is old. To whom do we listen? If you look at the life of Jesus it is striking how often he listened to the voices of the excluded, even when his own disciples and henchmen tried to bundle the blind and the embarrassing out of the way. Moreover, those that sought to control the flow of information were, to use theological jargon, ‘the baddies’. We live in age where all kinds of voices can be heard. The question is whether we wish to listen. 

Article
Comment
Community
Freedom
Politics
4 min read

From councils to conclaves, there's a vital common ingredient

Church and state alike need pluralism.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A gate to a churchyard displays a sign saying polling station.
A polling station through a churchyard.
Southwark Diocese

Rumours that Donald Trump may suspend the US constitution in order to seek a third term as president and yet darker threats that his regime may even harbour autocratic ambitions have reminded the West that we should not take democracy for granted. 

Parliamentary democracy, we have widely assumed, is A Good Thing. It’s so good that we not only want to share it but impose it on other populations. The Iraq war on which the UK and US embarked in 2003 was fought, we were told, for freedom and democracy, but it didn’t quite work out like that. 

By democracy, we tend to mean political accountability, through which parties of government exercise power through the will of the people they serve, expressed in regular plebiscites which ensure that no one can cling unchallenged to power. The recent English council elections are a small example of what we mean by that. 

The Trump phenomenon, though, begins to point towards the prospect of a popular will that is in favour of a form of government that doesn’t correspond to our usual liberal assumptions. There are voices, among them that of the writer Margaret Atwood, which anticipate a suspension of US democracy as a consequence of the President’s insanity. 

Most of us in the UK might argue that democracy need to be more than a system in which majorities have their way. We want our governments to be under the law too. And then we have to decide not only what law, but whose law. For those of religious faith, that question will partly and significantly be answered by God’s law, on which arguably western civilisation is built. 

This is where pluralism comes in, without which democracy can’t operate effectively. A state is a collection of political and civic communities, in which individuals have rights and duties, which are protected in law. 

This model is based on Roman legislature, intensely centralised and systemically suspicious of private societies, which is why early Christians were persecuted under it. The collapse of that empire left a legalistic vacuum, into which stepped nation-state kingdoms and the early medieval Church.  

Unlike political parties, we don’t compete for control, but form a community that points towards a saved and healed world. 

It was this latter organ of state that inherited the basic principles of Roman law, centralised, universal and sovereign, under the Pope. And it is that organ that will meet in conclave to elect a new Pope. To describe that election as democratic is more than a stretch, in that the demos, as in common people, are uninvolved and arguably unrepresented. 

So the Church is not a democracy, any more than God is accountable to his creation. Rather the other way around – some denominations speak of God’s “elect”, those he chooses for salvation. In Christian thought, God is a servant king, but nonetheless an absolute and, some who oppose the divine might say, tyrannical authority. 

How are we to respond to an undemocratic deity? One answer to that might be found in that pluralistic characteristic of democracy. We’re not good, frankly, as recognising pluralism in our faith systems. At best, we operate in a kind of absolute duopoly – you believe, or you don’t. A pluralistic model would be one in which we learn of the divine will through the entirety of creation, all manifestations of belief and unbelief, rather than simply our own. 

Pluralism is healthy, in secular politics as well as in religious observance. It has been observed that the old UK political duopoly of Labour and Conservative has been broken in these local elections by Reform UK and resurgent Liberal Democrats and Greens. It’s the polar opposite of the gathering autocracy in the US and gives a voice to a range of worldviews. 

This is not an argument for theocracy, but it is to claim that the Christian tradition rests on the principle that no political order can claim the authority of God other than the Body of Christ. And the Body of Christ incorporates all members of the human race. Unlike political parties, we don’t compete for control, but form a community that points towards a saved and healed world. 

The choice here is between a kind of secular citizenship, a form of multi-culturism which strikes an accord between varied communities on universally enlightened principles. Or we can respond to the energy on which that secular utopia might be founded, in building communities of the willing towards global justice and peace. That is a diversity mission for the Church. 

So, it’s less about democracy than pluralism. And that pluralism has to become a recognisable characteristic of the body of the faithful, which it all too often historically hasn’t been. One can only hope and pray that it might be a mission that is also at the heart of the deliberations that lead to a puff of white smoke from the Sistine Chapel in the coming days. 

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