"La méticulosité et la pugnacité de l'auteur l'ont poussé à croiser les références documentaires. Mais ce n'est pas seulement un récit de l'aventure médiatique de deux magazines et de deux missions protestantes européennes dans le Congo de la fi n du XIXe siècle. On ne peut qu'admirer la
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puissance de distanciation du chercheur : Jean-Chrétien Ekambo ne relativise rien, ni l'exploitation éhontée et brutale ; il ne légitime rien, ni la violence symbolique et physique ; il n'atténue rien, ni les responsabilités directes des acteurs ; il n'élude rien, ni la dimension marchande des expéditions coloniales. L'auteur travaille à l'écart du romantisme et de l'antiracisme." (Description de la maison d'édition)
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"Os jovens possuem uma cultura própria que se revela de acordo com o contexto de sua história. Perceber a notável diversidade de expressões juvenis presentes na Igreja do Brasil, apresentar cenários em que vivem os jovens e, concomitantemente, oferecer pistas de ação para os animadores, lider
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anças e agentes de pastoral visando ajudá-los a melhor acompanhar os adolescentes e jovens é intenção desta obra. Cada um dos quatro capítulos apresenta pistas de ação, propondo aos animadores e agentes de pastoral juvenil e a todos os que atuam com este grupo, possibilidades de atividades a serem realizadas tanto pelos agentes quanto junto aos adolescentes e jovens. Estas visam ajudar no acolhimento e integração concreta dos jovens na comunidade, estreitando laços entre eles e as ações pastorais da comunidade em que possam atuar. Isto porque se o jovem assume a sua vocação, sua função de sujeito eclesial e auxilia nos processos cibernéticos, não mais evangelizamos os jovens, mas com eles." (Descrição da editora de livros)
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"For over a thousand years, Chinese journalism was dominated by the official gazette called DiBao (Peking Gazette). This organ of the imperial state comprised edicts, news of government appointments and court affairs, and served a small privileged readership. It was not until 1815 that what could be
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considered the first modern periodical (though not strictly speaking a Chinese publication) was to appear in China. This was the work of two British missionaries, Robert Morrison and William Milne, and it marked the beginnings of a process, spanning the nineteenth century, in which a group of predominantly British and American Protestant missionaries pursued a strategy of evangelism centred on the development of journalism, publishing and printing enterprises in China. This chapter aims to provide a short outline of this process and some reflections on its wider cultural consequences." (Page 67)
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"First, we will introduce the international Catholic communication associations OCIC and UNDA through a short history of both organisations, exploring the activities they deployed, the most important developments during their 73-year existence, and look into their relations with the Church, organise
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d laity and the broader field of local, national, international, and intergovernmental (media) organisations. In the second part of this report, we will introduce the OCIC-UNDA archives through a short history of the archives’ management and a detailed institutional history of the organisations that shaped them. Taking this into account, we will then analyse their structure, content and lacunas and evaluate their state of preservation. We will also provide an overview of the reference library’s contents with special attention to publications of OCIC, UNDA and their predecessors." (Introduction)
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"The arrival of digital media has brought new challenges to the Roman Catholic Church. While the Church coped mostly successfully with the web 1.0, it has experienced greater difficulty in encountering the world of social media and web 2.0. Examining the role of Twitter in the 2015 Synod of Bishops
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- a general discussion on the family in the Church and in the contemporary world - the chapter found that the debate on the Internet, particularly through instantaneous micro-blogging, as well as the mainstream media, polarized discussion in the Synod. It is argued that digital media simplifies the debate and introduces a secularized approach to intra-religious events." (Summary)
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"In recent years, the Danish cartoons affair, the Charlie Hebdo murders and the terrorist attacks in Brussels and Paris have resulted in increasingly strident anti-Islamic speeches by politicians. This raises questions about the limits to freedom of expression and whether this freedom can and should
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be restricted to protect the religious feelings of believers. This book uses the case law of the European Court of Human Rights to provide a comprehensive analysis of the questions: whether legal prohibitions of religious hate speech violate the right to freedom of expression; and, whether such laws should be used to prosecute politicians and others who contribute to current debates when they use anti-Islam rhetoric. A well-known politician who uses such rhetoric is Dutch politician Geert Wilders. He has been prosecuted twice for hate speech, and was acquitted in the first case and recently convicted in the second. These prosecutions are used to illustrate the issues involved in drawing the line between freedom of expression and religious hate speech. The author argues that freedom of expression of politicians and those contributing to the public debate should not be restricted except in two very limited circumstances: when they incite to hatred or violence and there is an imminent danger that violence will follow or where it stops people from holding or manifesting their religion. Based on this, the author concludes that the European Court of Human Rights should decide, if it is asked to do so, that Wilders conviction for hate speech violates his freedom of expression." (Publisher description)
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"Esta investigación aborda el papel de la comunicación digital en la configuración de la fe religiosa, en un contexto cultural predominantemente mediático que, a través de las nuevas tecnologías de la información y de la comunicación, podría estar acelerando el apogeo de La sociedad del esp
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ectáculo profetizada por Guy Debord (1967). Indagar de qué modo la sociedad del espectáculo interfiere o no en la comunicación digital de la fe religiosa, tomando como referencia el estudio comparativo de cuatro sitios web en dos países de América Latina (Brasil y Colombia) y de diferentes denominaciones religiosas (católico y neopentecostal), constituye el propósito de esta tesis doctoral, enmarcada en los estudios cualitativos sobre media y religión, con el recurso de la etnografía virtual y del análisis de contenido. Los resultados de esta pesquisa sitúan el espectáculo de la fe religiosa a través de cinco categorías analítico-interpretativas: Religión y sociedad; Iglesia y poder; Iglesia y marketing; Religión y mediatización; y Fe y espectáculo." (Resumen)
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"Social media have become part of the private and public lifestyles of youth globally. Drawing on both online and offline research in Indonesia, this article focuses on the use of Instagram by Indonesian Muslim youth. It analyzes how religious messages uploaded on Instagram through posts and caption
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s have a significant effect on the way in which Indonesian Muslim youth understand their religion and accentuate their (pious) identities and life goals. This article argues that Instagram has recently become the ultimate platform for Indonesian female Muslim youth to educate each other in becoming virtuous Muslims. The creativity and zeal of the creators of Instagram da'wa (proselytization), and their firm belief that 'a picture is worth a thousand words', has positioned them as social media influencers, which in turn has enabled them to conduct both soft da'wa and lucrative da'wa through business." (Abstract)
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"Although the age gap in religious commitment is larger in some nations than in others, it occurs in many different economic and social contexts – in developing countries as well as advanced industrial economies, in Muslim-majority nations as well as predominantly Christian states, and in societie
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s that are, overall, highly religious as well as those that are comparatively secular. For example, adults younger than 40 are less likely than older adults to say religion is “very important” in their lives not only in wealthy and relatively secular countries such as Canada, Japan and Switzerland, but also in countries that are less affluent and more religious, such as Iran, Poland and Nigeria." (Page 5)
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"The overall goal of WACC’s programmes is to ensure that all its activities, projects and advocacy are focused on promoting, implementing and supporting the communication rights of all, especially the poorest, most excluded and most vulnerable people and communities. This goal will be realised thr
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ough three main programme initiatives: (1) Advocacy for communication rights, (2) Capacity-building for projects promoting and strengthening communication rights, and (3) Building bridges, networks and partnerships. These initiatives will be supported through a focus on strengthening operational systems and resources, particularly (1) fund development (2) communication and (3) collaboration and relationships." (Page 9)
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"We have seen in our monitoring of religious freedom worldwide how blasphemy laws, in both theory and practice, harm individuals and societies. In commissioning the study found in the following pages, USCIRF sought to ascertain the prevalence of blasphemy laws worldwide and measure how the content o
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f these laws adheres to basic principles of international law. The findings are sobering indeed. According to the study: • Blasphemy laws are astonishingly widespread. Seventy-one countries, spread out across many regions, maintain such statutes. • Every one of these blasphemy statutes deviates from at least one internationally recognized human rights principle. Most of these laws fail to respect fully the human right of freedom of expression. • All five nations with blasphemy laws that deviate the most from international human rights principles maintain an official state religion. • Most blasphemy laws studied were vaguely worded, as many failed to specify intent as part of the violation. The vast majority carried unduly harsh penalties for violators. • Most blasphemy laws were embedded in the criminal codes and 86 percent of states with blasphemy laws prescribed imprisonment for convicted offenders. Some blasphemy statutes even imposed the death penalty. Clearly, blasphemy laws, in both conception and scope, remain problematic. We trust that this report will draw greater attention to the problem, provoke further discussion about the challenges and encourage constructive attempts to reform or repeal blasphemy measures." (Page 1)
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