"The most mentioned religious groups include Muslims (Sunnis and Shiites). This is logical given that Islam is the majority religion in the three monitored countries. There is also a fair amount of content mentioning Christians in each country as well as Shiites and Sunnis in both Lebanon and Iraq.
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The report provides a first analysis of the nature of the conversation, while understanding the limitation of this research in providing a comprehensive overview of the narrative. Also, sectarianism and components were among the most popular concepts mentioned, often in claims that there are attempts at minimizing sectarian strife and appeasing the diverse segments of the population. The minimal coverage of certain topics pertaining to law, gender, the environment, science, and technology in their relationship with religion reflects the interests of the region and its governments. Social and political turmoil are perceived as more crucial for survival and worthy of attention. Social and political topics are more present in the public debate. As for the general discourse and tone of the narrative, they were mostly neutral if not even positive at times. Though it’s important to note that whatever points the authors aimed to make, they were rarely ever explicit." (Some of the key findings, page 8-9)
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"This article refutes dominant views that define evangelical indigenous media as intrinsic tools for religious indoctrination. The case of the Colombian Misak community shows that evangelical radio stations can contribute to community building. However, the degree of the positive or negative contrib
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ution of evangelical media depends on the dominance of evangelical presence at indigenous localities. The rapid expansion of indigenized evangelical groups via the provision of social services has radicalized Evangelicals against views different from their own. As a result, these evangelical media are progressively leaving their role as promoters of positive social change to become tools for religious indoctrination." (Abstract)
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"Com uma linguagem simples e acessível, a obra faz uma cuidadosa análise da práxis comunicacional da Igreja e busca compreender como a comunicação se tornou um dos núcleos de reflexão e ação eclesiais. “O livro nasceu a partir de um caminho de acompanhamento, escuta e diálogo sobre a mis
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são e a pastoral de cristãs e cristãos em várias regiões do Brasil. Com isso, pude perceber a importância de aprofundar a reflexão sobre o agir da Igreja a partir do olhar da comunicação, para que ela seja o eixo articulador e propulsor das diversas pastorais e de suas expressões”, destaca Sbardelotto.
O livro está dividido em três partes. A primeira delas – “Comunicação e fé hoje: por quê? Para quê? Com quem” – reflete sobre as raízes da comunicação, a partir de uma releitura comunicacional da Criação do mundo e do relato da Anunciação-Encarnação, buscando entender a ação de um “Deus comunicativo”. Sbardelotto também analisa, nesta seção, a comunicação encarnada de Jesus e elementos de uma espiritualidade igualmente encarnada do comunicador cristão. E, para concluir, tece críticas à “mundanidade comunicacional” e a certas expressões de um “catolicismo de massa”, revelando que “evangelizar não é mercadejar”.
Na segunda parte, o foco é a “A alegria de comunicar: o Papa Francisco e a comunicação”. Nesses capítulos, o autor aprofunda o olhar sobre a comunicação do papa, seus gestos e palavras. Para isso, analisa os principais documentos do atual pontífice, a partir do olhar da comunicação.
Por fim, na terceira parte, o livro aborda o ambiente comunicacional contemporâneo, convidando a “Comunicar o Evangelho em tempos de rede”. Inspirando-se no pensamento comunicacional de Francisco, Sbardelotto convoca a uma “revolução da ternura” no âmbito da comunicação, desafiando os leitores e leitoras a serem “samaritanos comunicacionais” e a fazerem uma “opção comunicacional pelos pobres”. Analisa, também, o preocupante fenômeno das fake news e do ódio em rede, desafiando a pensar o “sentido relacional da verdade” e a pôr em prática uma “boa comunicação”, com tudo o que essa expressão implica." (https://centroloyola.org.br)
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"O escopo desta pesquisa abarcou algumas narrativas digitais do catolicismo no Facebook, buscando compreender a construção do imaginário da religião Católica na visibilidade mediática, a partir do contexto da pós-modernidade, pelos meios digitais. O corpus da pesquisa é composto por análise
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s de fanpages ligadas ao catolicismo no período de 2016 a 2020, com destaque para as mudanças ocorridas na Igreja Católica causadas pela pandemia de Covid-19 no mundo. A problemática central da pesquisa assenta-se nas seguintes perguntas: Em que medida e sob quais procedimentos de comunicação, mediados pelas tecnologias, há mudanças no imaginário e no comportamento da religião Católica em razão de sua inserção na cibercultura? Há deslocamento de espaço no acesso aos bens da fé do catolicismo? O diálogo estabelecido nas redes e/ou o consumo dos bens da fé sinalizam um novo cenário da Igreja? A hipótese inicial concentra-se na ideia de que as redes sociais estão formando um complexo esquema de transmutações rápidas no catolicismo, do local das manifestações de fé para o glocal das experiências de fé. Devido à natureza híbrida do objeto de análise, o referencial conceitual utiliza como alicerces a teoria do glocal e da visibilidade mediática desenvolvida por Eugênio Trivinho, sob inspiração na sociodromologia fenomenológica, e a teoria das narrativas digitais de Paul Ricoeur e Janet Murray. Para a compreensão das redes, a análise apoiou-se em Manuel Castells; e das redes sociais, em Raquel Recuero. Além disso, foram utilizadas as obras de teóricos como David Harvey e Fredric Jameson, no que tange à teoria e à crítica da modernidade e pós-modernidade; e de Cornelius Castoriadis, Maffesoli e Juremir Machado Silva, para tratar da teoria do imaginário. Para a compreensão do fenômeno religioso e da religião mediática, a análise recorreu às contribuições de Mircea Eliade, Peter Berger, Pierre Bourdieu e Luís Mauro de Sá Martino. Para a compreensão de consumo religioso, apoiou-se em Dom Slater, Nestor Canclini e Luiz Peres-Neto. Os conceitos de narrativas digitais, redes sociais, catolicismo, sagrado, cibercultura, cyberspace, dromocracia, glocal, hibridação, compressão do espaço-tempo foram necessários para o entendimento das manifestações narrativas do catolicismo nas redes sociais. Os resultados da investigação apontam para dados novos, entre os quais de que há uma nova configuração da religião Católica mediada pelas redes sociais, com contornos renovados nos ambientes interativos, em que o “controle” religioso muda o locus da cátedra para o fiel, que dita a mensagem a ser consumida." (Resumo)
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"Für Journalisten gehört Honduras zu den gefährlichsten Ländern der Welt. Das gilt besonders für diejenigen, die sich für Menschenrechte und Demokratie einsetzen, wie die Mitarbeiter von Radio Progreso, eines der letzten unabhängigen Medien des Landes. Jeden Tag schweben sie in Lebensgefahr."
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(Seite 6)
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"This paper attempts to understand the phenomenon of hate speech and its potential to legitimise discrimination and promote violence against its targets. It lays out the interconnections between Islamophobia, hate speech and acts of physical violence against Muslims. The role of social media, especi
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ally messaging platforms like WhatsApp and Facebook, in facilitating the easy and rapid spread of fake news and rumours and amplifying hate, is also examined. The complexities of regulating social media platforms, which have immense political and corporate backing, have been touched upon. This paper also looks at the contentious and contradictory interplay of hate speech with the constitutionally guaranteed freedom of speech and expression and recent jurisprudence on these matters. Finally, it presents some examples of the pushback of hate speech and outlines concerns that must be addressed to counter the spread of hatred." (Introduction)
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"A central theme running through this report is the basic and fundamental conviction that journalists and programme-makers should aim to explore the “lived experience” of religion as well as its doctrinal, ritual and ceremonial elements. This view was supported across the full body of our submis
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sions and by panellists from a variety of different faiths. Too often, religion and belief are reduced to a series of rules to be learnt and practices understood; it was instructive that the majority of responses from media organisations understood religious literacy only as a matter of acquiring knowledge. For the vast majority of people of faith, this is only one part of their religious lives. Focusing on practices and rituals fundamentally misses the lived experience of faith as something which informs every part of public and private life and acts as a source of motivation, strength and guidance to the majority of the world’s inhabitants. Until this simple truth is understood, the media will continue to misrepresent and misunderstand religion." (Executive summary)
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"Utilising results of an unprecedented global study, this volume explores the ways in which young adults in seven different countries engage with digital and social media in religiously significant ways. Presenting and analysing the findings of the international research project Young Adults and Rel
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igion in a Global Perspective (YARG), an international panel of contributors shed new light on the impact of digital media and its associated technologies on young people's religiosities, worldviews, and values. Case studies from China, Finland, Ghana, Israel, Peru, Poland, and Turkey are used to demonstrate how these developments are progressing, not just in the West, but across the world." (Publisher description)
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"This book [...] examines the shift from a propositional to a therapeutic approach to faith from a sociological standpoint. The book covers two research projects in particular: the Twitter Gospels and Online Moralistic Therapeutic Deism. It explores the data as it relates to Abby Day's concept of pe
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rformative belief, picking up on Mia Lövheim's challenge to see how this concept works out in digital culture and social media. It also compares the data to various construals of contemporary approaches to faith performative faith including Christian Smith's concept of 'Moralistic Therapeutic Deism'. Other research is also compared to the findings of these projects, including a micro-project on Celebrities and the Bible, to give a wider perspective on these issues in both the UK and the US." (Publisher description)
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"Was wollen wir mit den Thesen erreichen? Sie sind eine Momentaufnahme auf die Digitalität. Sie müssen ständig fortgeschrieben werden, weil die Entwicklungen ungeheuer agil sind. Sie beinhalten auch keine umfassende theologische Deutung der Digitalität. Die vorliegenden Thesen sind aber ein Disk
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ussionsbeitrag, der die Schnittmenge zwischen Digitalität und KI einerseits und dem christlichen Menschenbild andererseits, das den Menschen in seiner Transzendenz versteht, skizziert. Als Kirche stecken wir also quasi einen Claim in Sachen Digitalität ab. Zusammenfassend stelle ich fest: Digitalität und KI müssen nicht in einer Dystopie enden. Sie können für das Wohl der Menschen und unserer Gesellschaft eine große Wirkung entfalten. Unter dem Anspruch menschendienlicher und sachgerechter Technologie-Gestaltung muss sich keiner vor dieser technischen Umwälzung fürchten. Denn Digitalität und Künstliche Intelligenz stehen im Dienst des Geist-begabten und Selbst-bewussten Menschen. Kommunikations- und Medienkompetenz helfen bei deren Entfaltung." (Bischof Gebhard Fürst, Seite 2)
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"During the past 50 years, through the various activities organized by the FABC, such as seminars, workshops, colloquia, …. etc. the dream of the Asian bishops to be in greater solidarity has borne immense fruit. Normally, once in every four years, the FABC holds its Plenary Assemblies. By its sta
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tutes, a Plenary Assembly is considered as the body with the highest authority within the FABC structure. Up to date, there had been eleven such Assemblies, the last one being held in Colombo, Sri Lanka, in 2016. Only the bishop delegates from the Conferences have a vote in such Assemblies, and every such Assembly has issued a Final Statement, voted by the participating bishops. As such, these Plenary Assembly Statements can be considered as formal statements that have the authority of the FABC." (Introduction, page v)
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"Der vorliegende Band begründet ein kompetenz- und lerngruppenorientiertes Modell, mit dem ethische Lernprozesse anhand fiktiver Jugendfiguren aus narrativen TV- und Videospielserien sowie Let’s Plays konzipiert und initiiert werden können. Dabei werden die Begebenheiten des Lernorts, die Hetero
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genität der Lerngruppe und die Eigenschaften des gewählten Medien-Produkts berücksichtigt. Das Modell liefert Hilfestellung bei der Serienrecherche und markiert die zentralen didaktische Entscheidungen, sodass sich auch serienunerfahrene Lehrpersonen an die Serienthematik herantrauen und dabei ihren eigenen didaktischen Stil beibehalten und weiterentwickeln können." (Verlagsbeschreibung)
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"The authors contributing to this book do not mean to provide solutions to the pandemic. We mean only to offer resources, based on our studies and experiences, to help our readers to better cope with situations resulting from this crisis, and to assure you that even in the darkest moments of humanit
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y our faith is not hopeless. The aim and purpose of this book transcends the conventions of scholarship. It pertains to faith and humanity, not industry." (Page 7)
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"This study aims to examine the impacts of secular nationalist and Islamic-based populist communication strategies advanced by Jokowi and Prabowo on the Indonesian media and journalists' freedoms during the presidential elections of 2019. To address this topic, this study uses the qualitative method
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s of document review and in-depth interview of four senior editors of Indonesian news channels including Kompas TV, CNN Indonesia, TV one and INews TV. This study uses thematic analysis to analyse the qualitative data." (Abstract)
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"In the formative evaluation, church data from the retrospective baseline showed that after being exposed to the “What’s Your Story?” methodology by Heartlines, 42% of respondents had engaged in further intentional storytelling with others. In comparison to this, in the summative evaluation, a
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full 80% of respondents reported that they had engaged in further storytelling processes with others. This increased likelihood of someone adopting the WYS approach amongst respondents that were introduced to WYS in the period after the formative evaluation can, in part, be explained by the issue of ‘dosage.’ That is, the level of exposure that the respondent had to WYS at the point of being introduced to it. In the formative evaluation, 56% of respondents had medium to high dosage. In the summative evaluation, however, this had increased to 84%. These findings provide evidence that the greater the exposure to WYS when it is introduced to participants, the greater the likelihood that it will be taken up as a methodology that participants then introduce to others. This finding also suggests that Heartlines took on board the recommendation in the formative report to support higher dosage options. Workplace data were only collected once, during the formative evaluation of WYS in churches. Of these workplace respondents, 48,5% reported that they had gone on to adopt the WYS approach and the issue of ‘dosage’ was also an important factor in determining who chose to adopt the WYS methodology. Once individuals have adopted the WYS methodology, the evidence suggests that the vast majority repeat the methodology more than once and that those who are exposed to it cascade it even further into their homes, neighbourhoods, workplaces and communities. The findings also give strong evidence for positive changes as a result of being exposed to WYS. These are found at the level of the individual, within churches, workplaces or other organisations, and beyond these organisations into the wider community." (Executive summary)
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"This book offers a comprehensive overview and analysis of the Islamic State's use of propaganda. Combining a range of different theoretical perspectives from across the social sciences, and using rigorous methods, the authors trace the origins of the Islamic State's message, laying bare the strateg
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ic logic guiding its evolution, examining each of its multi-media components, and showing how these elements work together to radicalize audiences' worldviews. This volume highlights the challenges that this sort of "full-spectrum propaganda" raises for counter terrorism forces. It is not only a one-stop resource for any analyst of IS and Salafi-jihadism, but also a rich contribution to the study of text and visual propaganda, radicalization and political violence, and international security." (Publisher description)
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