"Based on interviews with 18 managers (8 female, 10 male) of media outlets in 12 countries, the research findings show that there is a wide range of motivations for media managers to promote gender equality in the workplace. The main argument used is the fact that the managers believe in gender equa
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lity and want to set an example to promote gender equality in society. Furthermore, business motives play a role, as well as personal reasons. The argument of the ‘business case for gender equality’, arguing that promoting gender equality in the workplace is good for business is regularly used to convince media outlets of the importance of gender equality in their organisation. This research shows that in encouraging managers of media outlets to promote gender equality, the business argument might work, but other angles should be used as well [...] Success factors to promote gender equality identified in this research include: Commitment and clear communication by management; Employing a flexible approach, adapting to the local context and culture; Institutionalizing the efforts through for example a gender policy; Using guidelines and measures to guarantee safety of female journalists; Implementing accountability mechanisms to constantly monitor progress." (Executive summary)
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"The traditional approach of communication for rural development (RD) was greatly influenced by the dominant paradigm of development. The retort against this paradigm gave birth to the participatory approach of communication wherein the common people in rural areas were considered as the ‘subjects
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’ of development in conjunction with their active involvement. It is the era when alternative communication medium like community radio (CR) was accepted as a tool of participatory RD in developing counters like India. Based on case studies of India’s pioneer CRs (Sangam Radio and Radio Bundelkhand), using media ethnography tools, a qualitative enquiry was carried out to explore its role in the process of RD by inclusion of voices of rural subalterns in their own development." (Abstract)
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"Los medios con mayor presencia en los hogares son la televisión (100%) y la radio (91%). En tercer lugar se destaca la tenencia de celular multimedia (82%), equipo con una marcada tendencia creciente comparado con resultados de estudios anteriores. También se observa una marcada tendencia crecien
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te en la tenencia de internet, de 43% en 2015 a 69% en 2019, con mayor presencia en Lima (86%) y en el ámbito urbano (79%). A nivel de provincias se destacan Arequipa, Cajamarca, Chimbote, Cusco, Huancayo, Ica y Tacna con más de 50% de tenencia [...] La televisión es el medio más utilizado, tanto en un día típico de lunes a viernes (99%) como durante el fin de semana (97%). A nivel de las ciudades evaluadas, el porcentaje de quienes indican verla es elevado, entre 89% y 100% de lunes a viernes y de 79% a 100% en el fin de semana. También es el medio al que se le dedica mayor cantidad de horas al día. El segundo lugar de uso corresponde a la radio, aunque seguido muy de cerca por internet. Pero cuando se consulta por el tiempo que se le dedica en un día típico, tanto de lunes a viernes como en el fin de semana, el orden se invierte." (Página 7-9)
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"El texto es un análisis visual sobre varios videos de dos grupos de música del resguardo Emberá Chamí del municipio de Pueblo Rico Risaralda, Bidika y Ibanafarag, estos grupos cuentan con características especiales en su concepción que logran permear en sus canciones, en la construcción est
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tica del video y que reflejan una realidad social que ha impactado tanto a su comunidad como a otros grupos sociales que han sido partícipes y a la vez víctimas del conflicto armado en Colombia, estas reflexiones sobre la estética, la composición y la denuncia social de la situación de los pueblos indígenas en Colombia es posible gracias a la apropiación que los miembros de estos grupos han hecho de las cámaras de video y circulación de su producción en Internet." (Resumen)
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"This article sheds light on a set of religious literacy practices which have so far received very little scientific attention, namely ‘quranic app practices’. Quranic app practices are conceptualized as ways of engaging with the Quran through religious apps on smartphones or tablets. The articl
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e is based primarily on an explorative group interview with four young people from a Year 8 class in a multilingual lower secondary school in Denmark. The youth have Somali and Afghan background, consider themselves practicing Muslims and can be described as ‘religious heritage learners of Arabic’ (Temples 2013). The article explores the quranic app practices of the young people as reported in the interview and shows how the young people use the quranic apps to engage with the sacred text of the Quran in different ways, with different objectives and drawing on different languages. Building on Rosowsky’s (2008, 2010, 2012, 2013, 2015) research on faith literacies, the analysis reveals that the young people have radically different understandings of that it entails to ‘read the Quran’ and that their quranic app practices vary greatly, but also that their choice of app is consistent with their stated objectives, priorities, preferences and practices. The different quranic app practices thus all appear meaningful, consistent and legitimate. Based on the analysis, the article calls for further investigation of young people’s quranic app practices." (Abstract)
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"This document showcases a selection of success stories that have contributed to improving awareness of, and responses to, Violence Against Women (VAW) in Cambodia since 2012. It intends to highlight successes using media and communications investment to ending violence against women (EVAW). Here yo
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u’ll find stories from Cambodia; real stories about the champions and the implementing partners who make EVAW possible. Importantly, these stories are closely aligned with ABC ID’s expertise in media and communication. In each case study we include: testimonials; key success factors; key impacts; lessons learned and/or challenges." (Scope, page 4)
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"Around the world, women frequently experience harassment and violence when they decide to exercise their civil and political rights. Information and communication technologies (ICTs) have created new vehicles for violence against women in elections (VAWIE), including violence that takes place on so
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cial media and in private messaging. These forms of violence are compounded by the anonymity and scale that online media platforms provide. VAWIE-Online is a means to silence women who publicly engage in political life through fear, shame and intimidation. This violence is different from the online violence and harassment experienced by politically active men in its underlying intent, its multiplied impact, as well as its frequency, form, and content. The VAWIE-Online Social Media Analysis Tool (VAWIE-Online Tool) offers an adaptable method to measure the gendered aspects and understand the drivers of online election violence against women. The primary purpose of this tool is to identify trends and patterns of online violence around electoral periods. More specifically, the tool will allow users to identify the scope, breadth, and intensity of VAWIE-Online. Using artificial intelligence-based data analysis tools, the VAWIE-Online Tool quantifies and categorizes social media data to identify and distinguish forms of online violence. By incorporating this analysis of online violence into broader analysis of gender in elections, electoral stakeholders can better understand this issue in their respective countries and can begin to address it through their work. This guide is intended for use by civil society organizations (CSOs), election and human rights monitors and observers, and other activist and research groups seeking to analyze online violence against women in elections. It is constructed as a step-by-step tool to introduce users to social media analysis, specifically data mining and sentiment analysis. Although this tool is written to provide an introduction and overview for general users, data mining and sentiment analysis are sophisticated research approaches and users of this guide will find it helpful to work with a team that has experience in data analytics and a background in working on gender-based violence (GBV) and electoral politics." (Page 2)
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"How does data visibility affect vulnerable communities that face uncertainty over occupational rights? Or in other words, can data justice be realized in settings of acute resource injustice? These are the overarching questions that our case study interrogates by opening up the black box of the com
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munity in the volatile and fast-transforming context of occupation rights on the peri-urban frontier. We examine the unfolding of data and information processes through the lens of enumeration and community mapping exercises conducted in a low-income neighbourhood or basti located in the fast-transforming peri-urban fringe of Hyderabad, India. We argue that the realization of data justice is mediated by ‘information politics’, i.e., the ways in which informational resources, as well as the risks and rewards associated with them, are distributed across individual actors and identity groups within the community. In so doing, our case study underlines the importance of a structural understanding of data justice and also suggests directions for embedding justice in data processes." (Abstract)
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"Die Befragung hat gezeigt, dass das Thema Gleichberechtigung durchaus etwas ist, mit dem sich fast alle Nutzerinnen und Nutzer grundsätzlich beschäftigen. Sie hat auch einen klaren Zusammenhang zwischen der Nutzung von Social Media und der persönlichen Einstellung der Userinnen und User hinsicht
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lich der Gleichberechtigung aufgezeigt: Menschen, die Social Media intensiver nutzen, denken weniger gleichberechtigt als solche, die seltener bei Instagram oder YouTube aktiv sind. Wie die Analyse deutlich gemacht hat, hat eine hohe Anzahl der Userinnen und User noch immer sehr klassische Vorstellungen davon, wer für Kindererziehung und Haushalt zuständig ist oder ob Frauen und Männer bei gleicher Arbeit gleich viel verdienen sollen. Social Media scheint dabei ein Verstärker für traditionelle Ansichten hinsichtlich Geschlechterrollen zu sein – unter anderem ausgelöst durch die stereotypen Darstellungen professioneller Influencerinnen und Influencer. Auf diese Weise werden Rollenbilder in den sozialen Medien hochgehalten und immer wieder aufs Neue rekonstruiert und manifestiert. Dadurch tragen Influencerinnen und Influencer – möglicherweise unbewusst – dazu bei, dass Stereotype nicht aufgebrochen werden können und die Entwicklung der Gleichberechtigung ausgebremst wird." (Seite 10)
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"Applying Indigenous Research Methods focuses on the question of “How” Indigenous Research Methodologies (IRMs) can be used and taught across Indigenous studies and education. In this collection, Indigenous scholars address the importance of IRMs in their own scholarship, while focusing conversa
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tions on the application with others. Each chapter is co-authored to model methods rooted in the sharing of stories to strengthen relationships, such as yarning, storywork, and others. The chapters offer a wealth of specific examples, as told by researchers about their research methods in conversation with other scholars, teachers, and community members." (Publisher description)
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"Seguindo a proposta da Rede Eclesial Pan-Amazônica (REPAM), o documento se estrutura com base nas três conversões às quais o Papa Francisco nos convida: a conversão pastoral, à qual nos chama por meio da Exortação Apostólica Evangelii gaudium (ver-ouvir); a conversão ecológica, por meio
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da Encíclica Laudato si’, que orienta o rumo (julgar-agir); e a conversão à sinodalidade eclesial, mediante a Constituição Apostólica Episcopalis Communio, que estrutura o caminhar juntos (julgar-agir)." (Página 3)
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