"The study sought to find out radio listenership among women in Kipkelion West Sub-County, to establish the choice of radio programs and stations that interests the women, to assess the preference of radio to other mass communication media among women and to find out the gratifications women seek to
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satisfy from listening to radio programs. The research was based on the theory of the uses and gratification which is concerned with what people do with the media rather than what media does to the people [...] The study found that majority of the respondents indicated that they had radios in their households and they listen to it. The study also found out that Majority of the women listened to radio mostly in the evening and morning hours. Chamgei FM was the most preferred radio station. News and agricultural programs were the most preferred programs. Finally the study found out that women listened to radio to be informed and entertained. This study concludes that radio is a very common communication channel among women and thus it should be well utilized by development practitioners. The study recommends that Radio programmers should schedule important programs or messages in the evening and early morning when listenership is high. Radio programs should be produced in an edutainment format and to enhance listenership of radio in this region it is necessary that the government enhances infrastructure such as electricity." (Abstract)
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"This research examines the everyday sexism and workplace sex discrimination experienced by women journalists in India. Nearly all of the popular and scholarly attention to the experiences of Indian women journalists has focused on high profile instances of rape and sexual assault. But this focus on
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highly egregious, dramatic stories deflects attention from ongoing global structural problems as well as ongoing sexism and gender discrimination in journalism. Interviews with Indian women journalists indicate a concern with everyday sexism and discriminatory practices at the hands of sources, colleagues, and editors. Additionally, women journalists are not confident that newsrooms will become less toxic for women any time soon. They describe legal guidelines designed to protect women as ineffective and rarely implemented. We ground our understanding of sexual harassment in theories about the politics and power of women but also connect the persistence of these sexist practices--and women's powerlessness to prevent them--to the growing casualization of the journalism workforce in India. The precarity of the journalism industry leaves women vulnerable but reluctant to complain." (Abstract)
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"This chapter explores mechanisms and causes that put indigenous journalists at risk in Latin America. It seeks to explain the nature of “indigenous journalism” as well as the differences and similarities between “indigenous journalism” and the journalisms found in mainstream media in Latin
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America. It analyses measures taken by indigenous journalists and indigenous communities to improve the safety of those who work in the indigenous media. Indigenous journalists are particularly likely to be engaged in struggles involving local communities resisting outside dominance. Therefore, indigenous journalists continue to be vulnerable to many types of threats and violence. The international community has so far paid little attention to the safety of indigenous journalists." (Abstract)
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"KANA TV is the most popular station with over 30% share and an average audience of almost 3 million while EBS comes second reaching half the audience KANA TV reaches. EBC1, JTV, and Nahoo close out the top 5 stations which comprise 81% of total share." (Slide 9)
"Five weeks prior to the 2011 general election in Liberia, women in randomly selected villages were allocated radios and organized into groups to listen regularly to radio programs on the electoral process broadcast by the United Nations Mission in Liberia (UNMIL). The field experiment was designed
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to ascertain the direct effects of women's access to politically-relevant information through radio broadcasting on their political behaviors and attitudes in a post-war context. Results point to positive significant effects of access to United Nations Mission in Liberia Radio on female political participation both at a national and a local level. Communities that received the intervention also exhibited smaller gender gaps across the majority of outcome indicators. The results suggest that UNMIL Radio effects likely occurred through increased political efficacy of women voters in the lead up to the elections. The study concludes that women's exposure to politically-relevant information through mass-broadcasting, even if brief, can boost their political efficacy and participation in public life." (Abstract)
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"This book is the perfect guide to aspiring storytellers as it illustrates the different manner of how and why stories are told, and how to make them "interactive." Storytelling features heavy game development as a method of storytelling and delivery, and how to develop compelling plots, characters,
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settings, and actions inside a game. The concept of digital storytelling will be explored, and how this differs from previous incarnations of mediums for stories." (Publisher description)
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"The Bougainville Audience Research Study is a comprehensive baseline study on the media and communication landscape in Bougainville. It offers key insights into the access and ownership of media and communication channels, and provides an in-depth picture of the audiences’ views and aspirations i
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n relation to the Bougainville Peace Agreement." (Introduction)
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"This chapter has focussed attention on recognising the specifc category of diaspora journalism as one of the key dimensions of diaspora formations and their ability to intervene in international politics in general and in conficts relating to their countries of origin in particular. We contend that
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diaspora journalism should be understood both as the more formal forms of news activities that replicate the structure, practices and professional ethos of mainstream journalism as well as the less formalised but no less potent journalistic practices of individual or collective diasporans across the world." (Conclusion, page 33)
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"[This report] surveys the landscape of digital opportunity as it relates to – and affects – children. It examines the digital divides that prevent millions of children from accessing through the internet new opportunities to learn and, someday, to participate in the digital economy, helping to
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break intergenerational cycles of poverty. It also explores the undeniably dark side of the internet and digital technology, from cyberbullying to online child sexual abuse to Dark web transactions and currencies that can make it easier to conceal trafficking and other illegal activities that harm children. It reviews some of the debates about less obvious harms children may suffer from life in a digital age – from digital dependencies to the possible impact of digital technology on brain development and cognition. And it outlines a set of practical recommendations that can help guide more effective policymaking and more responsible business practices to benefit children in a digital age. Equally important, this report includes the perspectives of children and young people on the impact of digital technology in their lives – telling their own stories about the issues that most affect them." (Foreword, page vi)
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"The study shows that very little time and space is given to women as news sources and subjects in Myanmar media. The overall figure of 16% representation across all mediums, can be interpreted as an established practice of media to defer in most cases to the male source. Female and male sources are
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most frequently sourced as spokespersons of an organization or group. In this case it is the organization or group being represented, not the reporter, who is choosing who is interviewed. This indicates that 1) the high proportion of male sources in news reflects the concentration of men in high-status positions in society, and 2) reporters make little effort to interrupt this systematic representation of male voices, when actually they can make a difference through their other choices of sources." (Conclusion)
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"Social media is becoming an increasingly important part of our lives yet the impact on people with disabilities has gone largely unscrutinised. Similarly, while social media and disability are often both observed through a focus on the Western, developed and English-speaking world, different global
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perspectives are often overlooked. This collection explores the opportunities and challenges social media represents for the social inclusion of people with disabilities from a variety of different global perspectives that include Africa, Arabia and Asia along with European, American and Australasian perspectives and experiences." (Publisher description)
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"Die Bedeutung von Telenovelas für die „Populärkultur" ist schon seit geraumer Zeit in den Fokus der insbesondere lateinamerikanistischen Forschung gerückt, maßgeblich zunächst von dem spanisch-kolumbianischen Medien- und Kulturwissenschaftler Jesus Martin-Barbero in den 1980er Jahren. Sein A
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nsatz ist insofern interessant, als er die populärkulturellen Medien, wie Kino, Radio und Presse als zentrale Vermittlungsinstanzen für die Ausbildung von kollektiver (d. h. nationaler) Identität in Lateinamerika in der ersten Hälfte des 20. Jahrhunderts, unter dem Vorzeichen der Modernität bzw. Modernisierung, bestimmt. Dem Medium des Fernsehens, das sich seit den 1960er Jahren verbreitet, diagnostiziert er eine Tendenz zur Homogenisierung, aber auch hier sagen die verschiedenen Genres, sowie ihre konkreten Artikulationen nicht nur etwas über hegemoniale Verhältnisse und die ideologische Manipulation der Kulturindustrie aus. Insbesondere Telenovelas sind ihm zufolge als kulturelle Produkte bedeutsam, die vermitteln zwischen einem „tiempo de vida" („de una socialidad negada, econ6micamente desvalorizada y politicamente desconocida, pero culturalmente viva") und einem „tiempo del relato, que la afirma y hace posible a las clases populares reconocerse en ella" (1993: 245) . In diesem Sinne kommt er zu dem Schluss, dass "lo que hace la fuerza de la industria cultural no se hallo solo en la ideologia, sino en la cultura, en la dinamica profunda de la memoria y del imaginario (Martin-Barbero 1993: 245 f.) . Seit den 2000er Jahren sind die Produktionen vielfältiger, innovativer geworden, im Zuge auch einer US-amerikanischen Serienkultur, und die Telenovelas integrieren zunehmend auch politische und historische Themen.
Der Frage, inwiefern diese neuen Entwicklungen in einem ähnlichen Sinne identitätsbildend und vermittelnd wirken, wie Martin-Barbero beschreibt, versucht sich der vorliegende Schwerpunkt anzunähern. Schon in den 1980er Jahren sind lateinamerikanische (vor allem brasilianische, aber auch mexikanische und venezolanische) Telenovelas massiv in andere Weltregionen exportiert worden und haben somit zugleich ein spezifisches Lateinamerika-Bild geprägt. So war die brasilianische Produktion Die Sklavin Isaura in den 1980er Jahren die erfolgreichste Telenovela aller Zeiten; aber auch die mexikanische Betty la fea erfreute sich in den 1990er Jahre größter Beliebtheit und führte zu einer Reihe von Adaptionen in verschiedenen Ländern, darunter die USA und Deutschland. Die Verbreitung dieser Serienproduktionen hat kontinuierlich zugenommen - und in vielen Regionen (auch in Deutschland) gibt es heute eine mehr oder weniger erfolgreiche „einheimische" Produktion. Der transkulturelle Charakter von Telenovelas zeigt sich nicht nur am „Export" dieser Produktionen in verschiedene afrikanische, osteuropäische und asiatische Länder, sondern auch an verschiedenen Adaptionen, bei denen der „Stoff" verkauft und als einheimische Produktion neu geschaffen und in den nationalen Fernsehsendern ausgestrahlt wird. Andererseits werden unterdessen auch in Lateinamerika Telenovelas ins Programm aufgenommen, die aus anderen Regionen stammen; so sind z. B. in Chile seit einigen Jahren die „telenovelas turcas" ein neues Phänomen, das auf großes Interesse stößt und zunehmend populär geworden ist. Darüber hinaus sind sie auch deshalb als transkulturelle Produkte zu verstehen, weil sie auf universelle Werte (und Gefühle) zurückgreifen und bekannte Erzählstrukturen beinhalten, die ganz offensichtlich über Ländergrenzen und Kontinente hinaus attraktiv sind. Telenovelas aus den letzten Jahren zu geben - ohne dabei angesichts der unermüdlichen Produktion in Spanien und fast sämtlichen lateinamerikanischen Ländern auch nur annähernd Vollständigkeit beanspruchen zu können - oder gar auf spezifische soziologische Phänomene der Rezeption eingehen zu können. Der Fokus liegt dabei vor allem auf den neueren Entwicklungen: den „Narconovelas" und ihre Bedeutung für eine transnationale Serien- und Populärkultur, sowie den Telenovelas als Medien politischer und historischer Bildung." (Seiten 8-9)
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"Vor allem aus wirtschaftlichen Erwägungen heraus warb die DDR Ende der 1970er Jahre tausende Vertragsarbeiter aus Mosambik an. Die jungen Frauen und Männer aus dem vom Bürgerkrieg zerrissenen sozialistischen Bruderstaat, die voller Hoffnung auf eine gute Ausbildung nach Deutschland kamen, hatten
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es nicht leicht: Sie mussten nicht nur rassistische Anfeindungen ertragen, sondern wurden zudem als Hilfsarbeiter finanziell ausgebeutet. Nichtsdestotrotz war die DDR für viele Mosambikaner zur neuen Heimat geworden. Nach der Wiedervereinigung konnten jedoch nur die wenigsten in Deutschland bleiben, da die Arbeits- und Aufenthaltserlaubnis nur in Ausnahmefällen verlängert wurde. Die meisten "Madgermanes" - so nennen sich die aus der DDR zurückgekehrten Mosambikaner in Anspielung auf das Label "Made in Germany" - warten bis heute auf einen Großteil des Lohns, um den sie die mosambikanische Regierung betrogen hat. Diese wenig beachtete Episode deutsch-afrikanischer Geschichte arbeitet Birgit Weyhe, die als Kind in Ostafrika lebte, in der Graphic Novel auf. Sie verknüpft afrikanische und europäische Bildsprachen, um das Leben dreier Protagonisten zwischen zwei Welten darzustellen und stößt dabei immer wieder auf die Frage: Was ist Heimat?" (Klappentext)
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"This article outlines the findings from the first stage of a grassroots action research project conducted with a support group for women of lived prison experience, based in Adelaide, South Australia, to investigate radio production as a means for supporting women in their transition to life outsid
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e of prison. The research found that empowerment manifested itself in a number of distinct ways, through both processes and the products of the project. Through the production of radio, women of prison experience recognised their own expertise and took ownership of their stories, while the radio products educated the wider public and validated the participants’ experiences." (Abstract)
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"Based on a bibliometric and scientific study of research conducted in Europe, North America, Latin America, the Caribbean, the Arab world, parts of Africa and Asia on the links between the use of social media and the phenomena of radicalization, the Report analyzes more than 550 studies published i
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n scientific literature and “grey literature”, covering outputs in English (260), French (196) and Arabic (96). It shows that very little research has focused on the effective role of the use of social media in violent radicalization. Although many articles deal with electronic strategies and the use of the Internet and online social media for recruitment, there are very few empirical studies that describe and examine the real effects of these strategies on youth, and they rarely examine gender aspects. The Report examines the specificities of online prevention initiatives: counter/alternative narratives and media information literacy (MIL). Several formal and informal MIL initiatives have been implemented around the world according to MIL as a pedagogical practice with a specific set of skills that can respond to narratives of anger and revenge." (Executive summary, page 5)
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"Era febrero del 2014 y estábamos ante las eliminatorias de la Copa Libertadores de América, la competencia a nivel de clubes más prestigiosa del fútbol sudamericano. En esa etapa, Real Garcilaso —equipo cusqueño fundado en el 2009 y novato en la copa— jugaba contra el Cruzeiro, uno de los
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equipos más exitosos de Brasil y dos veces ganador de la Copa. Los días previos al partido del 12 de febrero, la prensa deportiva peruana ya anunciaba al oponente extranjero como la “Bestia negra” (Líbero, 12 de febrero del 2014), un equipo temido, que entre sus jugadores contaba, además, con la “bestia” Julio Baptista (Líbero, 11 de febrero del 2014). Lo que sucedió luego pasaría a ser un hito en la historia del racismo peruano. Contra todo pronóstico, Real Garcilaso, un equipo con menos presupuesto y reconocimiento que Cruzeiro, ganó el partido. En una cancha provinciana, en la ciudad de Huancayo, a más de tres mil metros de altura, frente a una afición que pocas veces tiene la oportunidad de ver un encuentro como este, se encendió la esperanza de que Real Garcilaso llegue lejos en la Copa Libertadores. La noticia en los diarios al día siguiente podría haber sido que un pequeño equipo peruano había logrado ganarle a un equipo de Brasil, país cantera de cracks futboleros. En su lugar, medios brasileños y peruanos hacían eco de una denuncia de discriminación racial por los gritos de la hinchada durante el partido. Cada vez que Paulo César “Tinga” Fonseca tocaba el balón, los aficionados en las tribunas gritaban al unísono. La denuncia hecha por Tinga ante la Confederación Sudamericana de Fútbol —conocida como la CONMEBOL— se inscribe en un fenómeno mayor en el Perú. Un estudio hecho por el Ministerio de Cultura sobre la discriminación racial en el fútbol peruano ubicó diecisiete casos de racismo entre el 2013 y el 2015. Dicha lista no tiene en cuenta la denuncia de Tinga, por tratarse de un torneo internacional; sin embargo, este último comparte con los otros casos una característica: todos tienen como protagonista a un afrodescendiente. Lo sucedido en Huancayo tuvo un impacto tal que la presidenta de Brasil, Dilma Rousseff, y el presidente de Perú, Ollanta Humala, se pronunciaron en contra de este tipo de manifestaciones (Straub y otros, 2015). Así, el tema del racismo fue puesto nuevamente en la agenda mediática del Perú. Finalmente, el 24 de marzo del 2014, el Tribunal de Disciplina de la CONMEBOL decidió sancionar al club Real Atlético Garcilaso de Perú con USD 12.000 “por los cánticos de naturaleza racista entonados por parte de un sector de sus aficionados." (Página 114-115)
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"Most alternative media research has examined media content and the production process, largely ignoring another important component: the audiences of alternative media. To narrow this gap, this study investigates audience participation in one alternative media outlet: community radio. Case studies
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were conducted on 2U.S. community radio stations through participatory ethnography, in-depth interviews, and a listener survey. Results suggest that community radio continues to be relevant in this digital era. While people lose faith in mainstreammedia and become increasingly suspicious of online content, they still consider community radio the most trustworthy. The study also demonstrates the limitations of audience participation in community radio, and the difficulties this medium faces in adopting new technologies and adapting to this digital world." (Abstract)
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"Although television is still the number one media for Ukrainians, it continues to lose its audience share. The positions taken by other traditional media (e.g. radio, print) remain stable. The growth in the size of the online population has stagnated and the number of internet users and those getti
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ng news from social networks has decreased, which could have been caused by restrictions to access to popular social networks and websites in Ukraine (e.g. VKontakte, Odnoklassniki). The share of passive media audience is increasing - over a one month period, a higher number of people did not use media to obtain news. This is especially true when it comes to younger audiences." (Key findings, page 5)
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