"Love and Communication is an intriguing philosophical and religious inquiry into the meaning of "talk" - and ultimately the meaning of "being human." Taking an historical approach, Paddy Scannell argues that the fundamental media of communication are (and always have been) talk and writing. Far fro
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m being made redundant by twentieth-century new media (radio and television), these old media laid the foundation for today's technologies (AI and algorithms, for instance). Emphasizing these linkages, Scannell makes the case for recognizing what a religious sensibility might reveal about these technologies and the fundamental differences between a humanmade world and a world that is beyond our grasp. Drawing on the pioneering work of John Durham Peters, the book proposes that communication and love go together, which can be understood in two ways: as a human accomplishment, or a divine gift. Ultimately, the essential conundrum of today is highlighted: do we wish to remain in a human-human world, or are we in the early stages of a human-machine world, and a world defined by machine-machine interactions?" (Back cover)
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"The book of Deuteronomy in the Hebrew Bible makes a number of references to writing and to the importance of Israel carefully observing the commands, statutes, and ordinances written in the book. Readers can then conform themselves and their behaviors according to the subjectivity of Israel the boo
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k sets forth. The process of conforming oneself to what is written in a book makes use of particular affordances of writing, a technology that was becoming more widespread at the time Deuteronomy was being written. The materiality of the book and the social uses to which writing and books could be put are being realized in Deuteronomy in order to create people as particular subjects called “Israel.” (Abstract)
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"Engagement with Christian manuscripts – Eastern and Western – and with ancient and rare printed books makes evident a growing interest in material and codicological aspects of our book heritage. In other words, it evinces an emerging curiosity about the non-textual realities of books – at lea
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st of ancient books. This shift is particularly true for manuscript studies. The question of materiality remains unavoidable, however, even today, when we decide to edit a book in hard copy along with electronic or digital versions. As has always been the case, there is a direct correlation between the quality of materials used, the production/confection techniques and the external appearance of a book. Normally, one would not expect to find the finest inks, paper or parchment in the hands of less-skilled scribes or illuminators. This article sets alongside immediate material aspects corresponding, and usually expensive, issues like sewing and binding techniques, layout (mise-en-page) and decoration. They too condition our assessment – even unconsciously – when we meet religious books." (Abstract)
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"In the emerging fields of religious and interreligious peacebuilding, the question of monitoring and evaluation is a challenging, yet necessary process. The need to develop comprehensive yet fitting evaluation models for religious and interreligious peacebuilding is not only important for donor int
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erests, but also critical as a means of documenting and learning for peacebuilders themselves. Theories and best practices in monitoring and evaluation have become prevalent in many fields, yet the amount of literature on evaluating intercultural and, especially, religious and interreligious projects remains scant in comparison. This volume offers a unique contribution that not only looks at several of the challenges and implications faced by religious and interreligious peacebuilders but also provides concrete examples of new models and tools for monitoring and evaluating religious and interreligious peacebuilding projects. In doing so, this volume serves as a tool and point of reference for individuals and organizations developing and implementing interreligious dialogue and peacebuilding projects." (Publisher description)
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"Die Beiträge des umfangreichen Handbuchs sondieren die verschiedenen Facetten und Bedeutungen der digitalen Revolution: die Kultur der Digitalität (Ethik, Ästhetik, öffentlicher Raum, Gesellschaftspolitik), die theologisch-anthropologische Dimension (Personsein, Identität, Menschenbild, existe
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nzielle Fragen), die ekklesiale Dimension (Sozialförmigkeiten; Virtualität und Realität, religiöse Sozialisation, Predigt und Digitalität, digitale Kirchenentwicklung), die Gottesrede (Digitalität und Allmachtsphantasien, Leiblichkeit und Digitalität, Gottesrede und digitaler Kommunikation) sowie medienethische Einordnungen (Maschinenethik, Medienpolitik, Identität und Integrität)." (Verlagsbeschreibung)
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"A tese parte da constatação de que existem componentes do sagrado que podem determinar ou não as narrativas dos jogos eletrônicos, para investigar os elementos religiosos presentes nos operadores audiovisuais dos games, a partir dos referenciais teóricos da transdiciplinaridade-complexidade e
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dos arquétipos da psicologia analítica. A metodologia de pesquisa consiste na análise formal dos games, uma abordagem qualitativa na perspectiva ingame intitulada “gametnografia”, na qual o pesquisador/jogador realiza a pesquisa e análise dos componentes religiosos no próprio ato de jogar com o referencial de amostragem dos jogos digitais. Tais componentes são recorrentes, especialmente nos jogos de RPG, e despertam energias arquetípicas do sagrado no jogador. Esta tese doutoral, portanto, procura revisar o conceito de “sagrado” nos videogames, propor uma criteriologia para o estudo do fenômeno religioso nos jogos digitais e apontar caminhos para o Ensino Religioso na cultura digital." (Resumo)
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"Megachurches have a reputation for savvy use of digital media; however, little is known about their advertising strategy or which strategies elicit engagement. By assessing megachurches’ promotional content on social media, this study draws on the devotional campaign framework to examine audience
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-centric engagement strategies: God–Congregant, Church–Congregant, and Intra-Congregational. The quantitative content analysis of Facebook and Instagram posts from 15 megachurches in five countries [Australia; New Zealand; United Kingdom; United States; Canada] revealed that megachurches used the combination God–Congregant & Church–Congregant engagement strategies, as well as the singular Church–Congregant engagement strategy, the most often. Yet, audiences engaged significantly more with posts using the God–Congregant engagement strategy when compared to all other strategies. The use of engagement strategies and engagement received on posts varied according to geographical location and cultural differences, suggesting there may be a cultural aspect to what earns engagement from followers. Advertisers looking to increase online engagement should focus their efforts on persuasive messages that include the object-audience engagement strategy. This study advances advertising theory on engagement by suggesting that engagement is contingent upon the engagement strategy utilized as well as the specific region’s norms around the brand and community." (Abstract)
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"As the most widespread and popular form of communication in the country, radio occupies an essential space in the deliberation and the construction of public opinion in South Africa. From just a few state-controlled stations during the apartheid era, there are now more than 100 radio stations, reac
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hing vast swathes of the population and providing an important space for citizens to air their views and take part in significant socio-economic and political issues of the country. The various contributors to this book demonstrate that whilst print and television media often serve elite interests and audiences, the low cost and flexibility of radio has helped it to create a ‘common’ space for national dialogue and deliberation. The book also investigates the ways in which digital technologies have enhanced the consumption of radio and produced a sense of imagined community for citizens, including those in marginalised communities and rural areas." (Publisher description)
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"Father Jerry Martinson (1942-2017) was a Jesuit missionary priest serving in Taiwan, well-known for his TV productions, documentaries, talks and workshops throughout Asia. His popular TV series on learning English made "Uncle Jerry" a household name. Living and working at Taipei's Kuangchi Program
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Service for over 40 years, Fr. Jerry's life was remarkable active and productive. But he also had a deep, contemplative side. 'Joy in Solitude' is the story of his interior life, showing the growth in spirit of a joyful and generous priest, always in search of what more he could do for God and his people, especially those most in need." (Back cover)
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"En relación con el fortalecimiento de la Red SIGNIS ALC en América Latina y el Caribe y al apoyo a los integrantes de la Red SIGNIS ALC y sus propuestas. Se puede afirmar que la nueva estructuración de la organización asumida en abril 2017 ha permitido un reenfoque estratégico de SIGNIS ALC.
L
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ogros:
- Un incipiente reconocimiento de SIGNIS ALC en las distintas orgánicas de la iglesia católico-latinoamericana, entre ellas el CELAM y algunas Universidades Católicas AL.
- Una mejor articulación con diversas áreas de SIGNIS Mundial y un impulso a temáticas de interés de las organizaciones nacionales de SIGNIS ALC, temas como “cuidado de casa común”, “jóvenes”, y “comunicación comunitaria”. Estos enfoques son altamente compartidos entre los directivos de las entidades SIGNIS nacionales.
- El 90% de las directivas nacionales valoran el papel actual de coordinación de la Secretaria Ejecutiva de SIGNIS ALC en relación con las actividades de comunicación y articulación de información de las acciones de realizan las nacionales y SIGNIS ALC.
- La S.E. tuvo la capacidad para adaptar la ejecución de los programas en la situación de pandemia, alcanzando en sus programas, buenos niveles de participación local-regional.
Debilidades:
- Aunque los temas actuales que trabaja SIGNIS ALC están en sintonía con los interés de las directivas locales, pero se evidencia que hay una insuficiencia en la S.E. para detectar, valorar y articular iniciativas que surjan o puedan partir desde las organizaciones nacionales. Esto se produce ya que no existe desde la S.E. un mecanismo orgánico, explícito, permanente y sistemático que permita recoger las inquietudes o necesidades de acciones y proyectos de signis nacionales.
- Muchas acciones o programas no logran bajar a las realidad, al no disponer de un seguimiento y presupuesto efectivo para una segunda fase; estos no logran implementarse en este nivel local (social) en los países de las asociadas. (Esto genera un sentimiento de alta expectativas pero que tiene bajos logros). Por ello es necesario identificar en los proyectos de forma realista “indicadores de logros detallados” de las acciones para acotar mejor (eficacia) la forma para impactar.
- Aunque hay logros en los esfuerzos y resultados que pudo aumentar los ingresos para los proyectos de SIGNIS ALC en el periodo estudiado, y así como para la propia S.E., falta en que la S.E. realice un real impulso de fundraising que permita escalar la capacidad de sostenibilidad, orientada a apoyar a las asociadas locales de SIGNIS ALC.
- A la vez, cuando hay muchos temas e intenciones declarados, y no es posible de abordar dado la organización y los recursos financieros actualmente disponible; lo mismo se trasluce en la plataforma digital; se requiere que la S.E SIGNIS ALC impulse una focalización identitaria para lograr incidencia." (Resumen de la evaluación, página 5-7)
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"This article focuses on a work published in 1883 by a German Christian press associated with a missionary society. The book provides a visual panorama of all the world’s cultures in 1,690 engravings. Most images were reproductions of material that had initially appeared in a variety of other cont
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exts, ranging from missionary periodicals to secular travel magazines and British colonial literature. This study examines the message that the volume’s editors wanted to convey: the extra-European world was portrayed as devoid of historical agency, non-Christian religions as false, and the presence of western agents – in particular, missionaries – as providential. Retracing the life story of a few images, I show that some of them communicated these notions better than others. For example, engravings based on photographs were often not as polemical as those based on drawings, simply because of the characteristics of photography as a medium. Complicating the critical reading of the images as simply missionary propaganda, I argue that a volume like the one examined here is best understood when placed within a transnational (or connected) history of visual practices." (Abstract)
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"This book explores how religion manifests itself in television. It focuses on how religious traditions, practices, and discourses have been incorporated into non-religious television programmes and how they bring both the community and the media into the fold of religion. The volume traces the cult
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ural and institutional history of television in the state of Sikkim, India, to investigate how it became part of the cultural life of the communities. The author analyses three televised shows that captured the community’s imagination and became ceremonial and religious engagement. Through these case studies, he highlights how rituals and myths function in mass media, how traditional institutions and religious practices redefine themselves through their association with the visual mass medium, and how identities based on religion, cultural tradition, and politics are reinforced, transformed, and amplified through television. The book further analyses the engagement of televised religion with audiences, its reach, relevance, and contents and its relationship with urbanity, tradition, and identity." (Publisher description)
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"Religion has ‘returned’ to news discourses, since 9/11, with a focus on Muslims and Islam and more recently on Catholicism (in the wake of paedophile priest scandals) and anti-Semitism (with the rise of the far-right movements). These news discourses, however, tend to adopt limited perspectives
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, and do not reflect the diversity of practices and viewpoints within these religious traditions. As Australia becomes increasingly ‘superdiverse’, there is a greater need for the inclusivity of cultural perspectives of these religions. Current research findings show that religious literacy among media practitioners in Australia is not only limited to specific notions about a small number of religions, it is exacerbated by an Anglo-Celtic dominance in the media workforce. This article suggests that for news media to provide a more culturally and religiously inclusive public service to promote societal understanding, current and emerging journalists require a more reflexive understanding of religions, through journalism studies and humanities more broadly, and how they have historically shaped the world, and continue to do so." (Abstract)
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"Katholische Filmarbeit dient der kirchlichen Gemeinschaft und dem Dialog zwischen Kirche und Gesellschaft. Sie ist in vielen Segmenten der Filmbranche und Kreativwirtschaft engagiert: in der Herstellung von Filmen bzw. Bewegtbildformaten und ihrer Verbreitung durch Vertrieb und Verleih, in der film
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kulturellen Bildung und der Film-Publizistik, in der Jury-Arbeit bei deutschen und internationalen Festivals. Eine wesentliche Rolle spielt der Einsatz für den Jugend-(Medien-)Schutz. Die vorliegende Arbeitshilfe versteht sich als Feldbeschreibung dessen, was katholische Filmarbeit leistet. Die Beiträge richten sich insbesondere an Fachpublikum und Multiplikatoren sowie an interessierte Laien. Das Heft stellt Reflexionen zum Zusammenhang zwischen Film und Theologie, zur pastoralen Bedeutung des Films, zur Entwicklung, Kriteriologie sowie zu digitaler Kontextualisierung katholischer Filmarbeit bereit. Die Differenzierung des Engagements katholischer Filmarbeit wird im Teil „Arbeitsbereiche“ ersichtlich, filmkulturelle Statements bilden den Abschluss." (https://www.dbk-shop.de)
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"[...] Faith communities in Malaysia seem to constantly find ways to reach out to each other and to Malaysians who may not necessarily share their backgrounds. This already contradicts the assumption that local religions are often intolerant towards each other. Rather, what is required is a platform
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for dialogue, representation, and to use a term that a ‘Diverse Voices’ panellist used, mediation. On the other hand, media practitioners and journalists have helped the fieldwork reflect on the material and political conditions in which local stories about religion are shaped. More importantly, going beyond the ‘helicopter view’, the project gradually learned what is actually going on from the ground. In fact, one of the journalists has described this constant anxiety over potential punishment, public backlash, and being dismissed as an “unspoken structure.” The lesson is, journalists themselves called for empowering, training, and organising. Most journalists mentioned the lack of sustainable resources. While there are existing journalist groups and unions, including the National Union of Journalists (NUJ) and Institute of Journalists (IOJ) in Malaysia, these are not focused on supporting the religious reporting process. Rather, they provide more general support for journalists." (Page 23)
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"Pour le peuple vili en République du Congo-Brazzaville, comme ailleurs en Afrique subsaharienne, la communication orale était de mise. L’oralité avait son importance surtout au Muanze, sorte d’institution de vie communautaire. De nos jours, en Afrique en général et en milieu vili en partic
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ulier, la parole traditionnelle a laissé le pas à la parole de la radio, de la télévision et des réseaux sociaux. Ces moyens modernes d’information obligent les Africains à appréhender autrement leurs modes de communication et de contact avec autrui. L’Église souhaite être au rendez-vous de cette nouvelle culture et s’intéresse activement aux médias modernes. Toutes les Églises en Afrique vont à leur tour revendiquer le droit d’accéder à ces moyens de communication. D’autant plus que ces médias peuvent être aussi des lieux de l’école de la démocratie et de la liberté des peuples, et pourquoi pas d’évangélisation ? Tout en respectant les normes établies par les États, les Églises en Afrique luttent pour leur intégration médiatique et pour des médias vecteurs d’état de droit et de démocratie. Cet ouvrage est issu d’une thèse soutenue à Strasbourg dans le cadre de la Communication Traditionnelle et Moderne." (Dos de couverture)
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"Este texto busca analisar a práxis religiosa digital da Igreja Católica no Brasil, isto é, as práticas católicas brasileiras no ambiente digital e as reflexões eclesiais sobre tal processo, ao longo da pandemia do coronavírus. Para isso, realizou-se um estudo de caso sobre o site da Conferê
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ncia Nacional dos Bispos do Brasil (CNBB), instância máxima do catolicismo no país. Foram analisados 82 textos, entre notícias, entrevistas, documentos e artigos de opinião publicados entre março e dezembro de 2020, referentes às reflexões e às práticas católicas no e sobre o ambiente digital durante a pandemia. Este artigo, primeiramente, descreve as diversas práticas religiosas digitais que foram surgindo a partir do “confinamento litúrgico” provocado pela pandemia. Em seguida, analisa-se a reflexão feita por autoridades da Igreja sobre tais práticas. Diante das limitações e potencialidades da internet levantadas nessa descrição indiciária da práxis católica digital, fazem-se algumas inferências sobre o deslocamento espaço-temporal das práticas religiosas para o ambiente digital devido a um processo de ubiquização e sobre a ressignificação das noções de presença e participação em rede, tecendo-se críticas à perspectiva de uma suposta “virtualização da fé”. Com isso, conclui-se que a pandemia evidenciou que a práxis religiosa contemporânea emerge a partir de um processo de reconexão entre o humano, o digital e o sagrado, como no caso da formação e da articulação de comunidades eclesiais digitais." (Resumo)
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"This article investigates how the churches in Paraguay have used multiple mass media as evangelization instruments and which churches dominate the mass media in 2010–2012, following the growth explosions of Pentecostalism in the 1980s–1990s and especially after 2002. Church uses of the printed
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media (books, magazines and newspapers), radio, television, and internet in Paraguay are all analyzed. Pentecostal and Protestant church leaders used radio, television, and internet to successfully brand their church, and to a limited extent attract and socialize new followers. Hardly any believers intensively follow religion in the mass media to replace going to church. The article concludes that rather than a Pentecostalization, a Mennonitization of the mass media is occurring in Paraguay, driven by the Mennonite groups’ economic power and their ethnic-religious solidarity." (Abstract)
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