"A Pastoral da Comunicação (Pascom) pode ser entendida em diversos sentidos, caracterizando-se como uma pastoral com um campo de ação ilimitado, pois são muitas as possibilidades de atuação da Pascom. De modo que podemos entendê-la como um conjunto de ações de comunicaçãorealizadas dentr
...
o de uma comunidade eclesial. Não é apenas mais uma pastoraldentro da paróquia ou diocese, mas uma pastoral com vocação para a integração entre as demais pastorais, movimentos e comunidades. É a pastoral do ser e do estar em comunhão com toda a comunidade." (Slide 10)
more
"Literature on Latin American social movements has discussed the contributions of post-Second Vatican Council (SVC) (1963–1965) progressive branches of the Catholic Church in the formation of indigenous movements. However, this literature has largely ignored discussions on the intervention of non-
...
SVC and conservative branches of the Catholic establishment. This article illustrates the role of the modernizing educational program Acción Cultural Popular (ACPO) (1949), a Catholic organization aligned with conservative forces of the Colombian State and developmental agencies from abroad, in the formation of the indigenous movement of the department of Cauca by Misak and Nasa indigenous people, who pioneered the indigenous movement in the country. ACPO provided educational tools and contacts that contributed to the creation of the indigenous movement of Cauca in the 1970s. However, it also promoted problematic technologies that affected indigenous territories and modes of understanding indigenous cultures that belittled the traditions of the Misak and Nasa indigenous people." (Abstract)
more
"En el pressnte artículo buscamos motivar un camino juntos, adentrando en el espíritu sinodal y en la 'canoa amazónica' para descubrir las riquezas y las amenazas que sufre este territorio, para reflexionar el camino comunicativo que debemos realizar como comunidades religiosas y como Iglesia par
...
a llegar a una comunicación intercultural panamazónica" (Página 45)
more
"In diesem Beitrag argumentiere ich, dass für eine Verflechtungsgeschichte von Mission seit dem 19. Jahrhundert eine medien- und kommunikationstheoretische Dimension unerlässlich ist: Mission war nicht nur eine historische Agentur, um Akteur*innen in Bewegungen zu setzen, als Reisende und Migriere
...
nde, sondern mindestens im gleichen Maß eine Agentur, die Menschen medial miteinander in Verbindung brachte und so ggf. neue Asymmetrien produzierte. Missionen halfen, Räume und Gesellschaften kulturell zu verflechten, indern sie Kommunikationsarbeit verrichteten. Ideengeschichtliche Fragestellungen sind Teil dieser Überlegung: Welche Bilder, Erzählungen und Konzepte wurden über die Missionen transferiert, welche wurden zum Schweigen gebracht? Sie erschöpft sich aber nicht in diesen, sondern will im Sinne einer Praxeologie von Kommunikation auch nach den Akteuren und den Techniken des Transfers fragen und schließlich die resultierenden sozialen Handlungen erklären." (Seite 167)
more
"Die Anpassungsdynamik, die Verankerung in der brasilianischen traditionellen Kultur und dem Ethos, und andererseits die Durchlässigkeit für die Globalisierung, die Fähigkeit, auf individuelle Bedürfnisse direkt zu reagieren, all dies trug dazu bei, dass sich der Pentekostalismus neu formte und
...
eine wichtige Rolle in der Öffentlichkeit eroberte. Die Pfingstbewegung bietet heute in Brasilien eine breite Palette von Stilen, Theologien, Liturgien und Angeboten, die zu den unterschiedlichsten sozioökonomischen, kulturellen, geschlechtsspezifischen und ethnischen Gruppen in der Gesellschaft passen [...] Religiöse Pluralisierung, Expansion der Pfingstkirchen und die Intensivierung des interreligiösen Wettbewerbs stimulierten die Gemeinschaft und führten zu einer Neubelebung des Katholizismus vor allem durch die Charismatische Erneuerung. Diese Strömung innerhalb der katholischen Kirche hat die Evangelisationstätigkeit der Katholiken mithilfe von elektronischen Medien verstärkt, führte zu einem größeren Engagement in der Parteipolitik und zu Investitionen in die Verlags- und Musikbranche. Diese katholische Reaktion trug nur mäßig dazu bei, den sozialen und religiösen Handlungsspielraum der Pfingstler sowie die Intensität und Geschwindigkeit ihres Wachstums zu reduzieren. Die Ausbreitung der Pfingstbewegung setzt sich in der Tat fort, vor allem bei den ärmeren Schichten, die daran interessiert sind, die Prekarität und soziale Gefährdung, die sie sowohl religiös als auch gemeinschaftlich erfahren, zu überwinden." (Seite 195-196)
more
"This study surveys a wide range of propaganda, websites and social media in which definitions of Hinduism are debated. In particular, it focuses on the role of Hindu nationalism in the presentation and management of Hinduism in the electronic public sphere. Hindu nationalist parties and individuals
...
are highly invested in discussions and presentations of Hinduism online, and actively shape discourses through a variety of strategies. Analysing Hindu nationalist propaganda, cyber activist movements and social media presence, as well as exploring methodological strategies that are useful to the field of religion and media in general, the book concludes by showing how these discourses function in the wider Hindu diaspora." (Publisher description)
more
"[...] De hecho, aquí se aborda no poca de la perspectiva histórica del nacimiento y desarrollo de las radios católicas en España. El medio católico no tiene otra identidad más que los presupuestos de evangelización en los que se inscribe. ¿Por qué existen radios católicas? ¿En qué medid
...
a son complementarias a lo católico en la radio? Nos estamos enfrentando al problema de la identidad persuasiva: cómo conseguir un objetivo a través de la influencia que ejercen los discursos sobre los ámbitos racionales y afectivos de los demás. Nuestra reflexión sobre el añadido del contexto, una sociedad pluralista, se encuadra en el presupuesto de que no podemos pensar que existen radios católicas –entendido lo católico como iniciativa de individuos católicos– porque el sistema de radio pervierte de tal manera el medio que sólo este adjetivo es capaz de subsanar las deficiencias de lo sustantivo. La identidad no es, por tanto, excluyente, ni creadora de conflicto. Es, por naturaleza, integradora y potenciadora de las posibilidades del medio, la radio. La identidad no puede ser creadora del conflicto dentro de las organizaciones radiofónicas. La identidad se acepta como presupuesto de actuación. En este sentido, la identidad, y el ideario como texto, debe ser pedagógicamente presentado a los productores del medio. Es importante crear un clima favorable a esa personalidad. Otra cuestión es la de las formas de identidad, que nacen de la experiencia. La experiencia es un valor fundamental para el desarrollo de las formas y modos de identidad." (Descripción de la casa editora)
more
"A l’ère du numérique, séraphins, chérubins et autres figures angéliques peuplent toujours notre imaginaire. Les images de ces êtres pourtant invisibles se multiplient : ils sont présents dans les religions traditionnelles, dans l’ésotérisme de néo-spiritualités et classiquement repr
...
sentés ou popularisés dans une esthétique du kitsch et dans les littératures de l’imaginaire comme la Fantasy. Mais cette diversité culturelle illustre toute une fonction principale, celle de médiation : les anges sont de puissants messagers entre ciel et terre. En tant que tels, ils ne pouvaient pas ne pas se saisir des technologies de l’information et de la communication. L’ange peut troquer sa cithare contre une tablette tactile. L’ère du numérique, dans son immatérialité, son immédiateté, sa globalité, constitue un terrain naturel de déploiement de leurs activités." (Dos de couverture)
more
"A personal relationship with God is central to Evangelical belief. It unfolds as believers interpret internal sensations as coming from outside—from God. How does the formulaic design of testimonies present the audience with a personal relationship with God as a pursuit that is both feasible and
...
deeply desirable? Analyzing the discursive rules structuring the appearance of emotion in the most popular testimonies on the online platform of 'Christianity Today' reveals that such texts expertly present a microcosm in which the experience of reading mirrors the trajectory toward belief writers describe. To read a testimony from start to finish, readers must choose to tolerate the unfamiliar: that is, feel emotions that specifically belong in an Evangelical frame. Online written testimony relies on compelling storytelling to move readers, making them practise what it feels like to hand over part of one’s own story to God." (Abstract)
more
"Conspiracy theories have infiltrated increasingly larger areas of cultural and political life. Conspiracism seems to replace or supplement fundamentalist religious beliefs while also supplying material that is, in turn, used for endorsing political and ideological agendas. Similarities between cons
...
piratorial thinking and fundamentalist creed can be explained by examining the dynamics of inferiority of consciousness and the subsequent inflation of the ego by the “contents” of the unconscious. Inadequate and noncredible representations of numinous energies in consciousness unwittingly contribute to the creation of structures with notable mythological parallels. Jung referred to this phenomenon as an “axiom of psychology,” which can explain both the archetypal nature of conspiracism and its resistance to rational correction. Thinking is free from the unconscious influence of the Self only to the extent that it is able to recognize and to relate to numinous contents, on one hand, and to withdraw projections from the object, on the other. A symbolic perspective offers a nondismissive understanding of the reasons for strong adherence to conspiracy theories. Exploring conspiracy theories as symbols rather than rational constructs offers more fruitful solutions to our current social problems." (Abstract)
more
"Ce travail se propose un double objectif d’étudier la communication dans les organisations en réseau et identifier un modèle structurel et stratégique applicable à la pastorale communicationnelle au Burundi. Il s’agit de tenter de proposer des aspects pastoraux réticulaires sur base d’u
...
ne flexibilité organisationnelle et une fluidité communicationnelle. En vue d’arriver à la proposition d’une pastorale de la communication en réseau au Burundi, nous entreprenons de: 1) Étudier l’organisation en réseau; 2) Développer la communication dans les organisations en réseau; 3) Produire une étude de la communication pastorale de l’Église du Burundi en vue de relever ses forces et ses faibles des structures en considération, les opportunités et les menaces inhérentes à l’environnement pour une éventuelle structuration en réseau; 4) Proposer des éléments structurels et stratégiques pour une pastorale de la communication en réseau au Burundi." (Objectifs, page 9-10)
more
"Se ofrece una contextualización histórica de los marcos institucionales para el período de referencia (1965-2015) con relación a las definiciones que la institución fue desarrollando sobre la comunicación y los medios de comunicación en el orden internacional y en la región de América Lati
...
na y el Caribe. La mencionada región coincide con la articulación regional del CELAM (Consejo Episcopal Latinoamericano) y en consecuencia de todas las instituciones regionales católicas. El CELAM representa los espacios más jerárquicos en la región y para incorporar otras miradas, fue seleccionada SIGNIS ALC que es la única asociación de comunicación católica, predominantemente laica, reconocida por el Pontificio Consejo de los laicos y el de la Comunicación Social. Esta última ha tenido gran incidencia en diversas acciones, particularmente en los años sesenta con el desarrollo de las radios educativas y todas las luchas por las reivindicaciones vinculadas al “Derecho a la comunicación” y “Nuevo orden mundial de la información y la comunicación”. Luego, a través de entrevistas en profundidad a referentes de la comunicación católica de la región, mediante la técnica de bola de nieve, se conformó el universo de medios indagados, llegando a un total de setenta y siete. A los directores o principales referentes de los medios, se les aplicó un cuestionario, llegando a un total de cincuenta y cuatro respondientes, es decir el 70,13% del universo total. En segunda instancia se analizaron los textos de las secciones “¿Quiénes somos?” “¿Qué hacemos?” y “Nuestra historia”, presentes en las páginas web institucionales de los medios analizados. Cincuenta y cinco medios, un 73,42% del total, nos permitieron realizar este trabajo. Los restantes no poseían estas secciones. Mediante el sistema de codificación que ofrece la teoría fundamentada en datos, pudimos definir seis categorías: Formación, Enfoques comunicacionales, Sostenibilidad, Anuncio, Valores y Relación con lo social; éstas fueron declinadas en subcategorías. Finalmente, integrando la información proveniente de los cuestionarios, con el análisis de las páginas Web, fue posible distinguir perfiles de medios de comunicación católicos. La investigación de De la Torre (2006) presenta perfiles de laicos en Guadalajara, que nos ofrecieron analogías para “leer” los medios de comunicación católicos, ya que ambos afrontan desafíos similares, en cuanto a la articulación entre las propias creencias y el diálogo con lo público. Se ratifica la continuidad de ese análisis con la clasificación utilizada en esta investigación, incorporando a los cinco perfiles propuestos por la autora, que son: 1) Brazo largo de la jerarquía, 2) Laico de la liberación, 3) Laico cívico y moral (más cívico que político), 4) Laico renovado en el espíritu y laico, 5) Laico con una espiritualidad abierta, en la calle, otros tres: 6) Cultural iluminista, 7) Tradicional y 8) de la propia espiritualidad." (Resumen)
more
"This study investigates the intercultural communication dimension of the life and mission of Arnold Janssen. This qualitative study involves a textual analysis on the relevant data and verbal descriptions about Janssen’s life and mission. The results of the study show that the seed of Janssen’s
...
intercultural communication was primarily rooted in his parents. Being born in a family that was enveloped by a culture of prayer and a culture of peace, Janssen cultivated an intercultural sensitivity. This seed sprouted in his personality and spirituality. It revealed that Janssen was an intercultural-and-receptive person, interested in ethnic groups, cultures, beliefs and nationalities which were different from his own. Such interests were founded by a venturesome spirit which allowed him to welcome the unfamiliarity of the other and to value such differences. Janssen’s intercultural communication dimension, then, characterizes his legacies for the Divine Word Missionaries. With the missionaries, ‘missionary letters’ were Janssen’s primary means of communication. This was a significant medium in his intercultural communication. The researcher finds that Janssen’s intercultural communication was contained in his practice of mission as dialogue. Through the lenses of mission, Janssen’s dialogue competence enabled him to bridge differing views about mission and encourage missionaries to do the same. Hence, the same spirit of dialogue as a way of doing mission has since become the spirit of the SVD and has had several implications on the formation of SVD members." (Abstract)
more
"Explores the place of the Bible in the lives of 18 to 35 year-olds who have been born into the digital age. As the use of digital media becomes increasingly pervasive, it should follow that it will have a significant effect on people’s engagement with religion and the sacred texts associated with
...
it. Drawing on contemporary in-depth surveys, this study unpacks digital millennials’ stance towards, use of and engagement with the Bible in both offline and online settings. The book features results from a nationally representative survey of 2,000 young British people specifically commissioned for this project. The data is also compared with the findings of others, including a poll of 850 British Bible-centric Christians and recent Bible engagement surveys from the USA." (Publisher description)
more
"This article analyses religious Morning Services, delivered by eight Muslim speakers, broadcast on Swedish public service radio during 2013 and 2014. Morning Services have been broadcast on Swedish radio since 1930, but only in recent years have non-Christian speakers been invited to contribute. In
...
viting religious minority speakers is understood as a strategy for incorporating selected representatives of religious minorities into hegemonic practices and discourses. The analysis identifies four shared discourses produced in the material and relates these discourses to hegemonic views regarding legitimate public expressions of religiosity in Sweden. The discourses are: 1) a positive discourse on religious pluralism, 2) a discourse that emphasises practical self-help-like effects of Muslim religious practice, 3) a discourse that articulates religiosity as challenging purported negative aspects of current society, 4) a discourse that raises difficulties which Muslims in Sweden face. The Muslim Morning Services illustrate a complex dialectic, as, on the one hand, they endorse hegemonic values and ideals and thereby contribute to and legitimise the status quo, while, on the other hand, their individual voices, personal narratives, and religious messages signify change through their use of public space which was previously unavailable to Muslims." (Abstract)
more
"The Islamic State's media strategy allows for a message that has been crafted by a handful of IS propaganda agents to be disseminated by a few primary distributors, who in turn can reach thousands of unaffiliated sympathizers, and therefore millions of Twitter users. By means of a conclusion, this
...
chapter offers four short considerations on countering some of the different actors involved in the process. First, given the highly centralized nature of IS media production, which is most likely spearheaded by a handful of well-trained, technologically savvy and talented individuals, IS media production efforts would be very sensitive to the removal of these individuals [...] Second, although there is some anecdotal evidence that banning social media accounts is an effective way to curtail the activities of unaffiliated sympathizers, relying solely on social media companies to combat the spread of extremist material on their platforms not only raises questions regarding free speech, but would also give these companies the power to control public knowledge and discourse [...] Third, and on a related note, none of the so-called "lone wolf" attacks in Western countries were perpetrated by individuals who were actively involved in disseminating IS propaganda. In fact, it may well be that distributing jihadist material is an alternate mode of participation for individuals who are unwilling to engage in actual violence [...] Finally, although the Islamic State's military defeat appears imminent, one of the greatest mistakes of the "War on Terror" was the belief that the destruction of al-Qaeda's training camps and leadership would lead to the demise of the group, its affiliated movements and its ideology." (Conclusion)
more