"Anhand dreier Fallbeispiele aus Indien, Burundi und der Tschechischen Republik kann exemplarisch gezeigt werden, wie sehr das jeweilige Umfeld die Schwierigkeiten diözesaner Presse prägt. Mediensystem, gesellschaftliche und diözesane Rahmenbedingungen scheinen als Einflussgrößen auf die Bistum
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spresse größer zu werden, je weniger stabil ein Land und seine Gesellschaft entwickelt sind." (Abstract)
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"Eine Befragung von Redaktionsleitern liefert erstmals umfassende Daten zur Situation der Ordens- und Missionspresse in Deutschland. Demnach erschienen im Jahr 2012 mehr als 70 Zeitschriften von Ordensgemeinschaften, die zusammen eine Auflage von 1,5 Millionen Exemplaren erreichten. Die typische Ord
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enszeitschrift hat 32 Seiten Umfang, erscheint fünf Mal im Jahr in einer Auflage von knapp 30.000 Exemplaren und wird in der Regel kostenlos oder gegen eine Spende weitergegeben. Damit werden deutlich mehr Menschen publizistisch von den Orden erreicht, als dies den Ortskirchen mit Hilfe ihrer Bistumszeitungen noch gelingt." (Abstract)
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"The quantitative content analysis identified the amount and the patterns of media reporting on delicate interethnic and interfaith issues, focusing on respect of different aspects of professional and ethical standards. The method of Critical Discourse Analysis is applied for the qualitative analysi
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s of the media coverage of three events that shacked the fragile interethnic relations in the first half of 2012: the European Championship in handball in 2012, the Carnival of Vevchani, and the Smilkovsko Lake Murders. The synthesized findings clearly “detect” the extent to which basic standards of impartial, accurate and balanced reporting are being observed and the practice of using violent and emotional language through the prism of 'one’s own' ethnic group." (http://mediaobservatory.net)
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"A partir das influências do processo de globalização percebe-se o surgimento de novas formas de produzir música e expressar a fé através delas. O público cristão, nesse sentido, torna-se um nicho comercial promissor dentro desse mercado, na medida em que, gradativamente, a música católica
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deixou de ocupar um lugar secundário nas práticas de consumo entre os fiéis, para se tornar um importante elemento que se adapta aos processos e técnicas da música popular espetacularizada e, por consequência, reforça as referidas mudanças do mercado fonográfico. Através de três estudos de caso (uma gravadora, um grande evento e uma premiação) este trabalho avalia as estratégias que inserem a música católica na dinâmica do mercado da música em geral." (Resumo)
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"O presente trabalho trata das relações estabelecidas entre música, comunicação e Igreja Católica. A partir de uma análise acerca das estratégias de apropriação da lógica de mercado atual, aliadas ao uso sistemático e interligado dos meios de comunicação de massa, procura-se perceber a
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dinâmica que leva empresas, igreja, artistas e fiéis a movimentarem um mercado musical específico: o mercado da música católica. É através dos meios de comunicação que as novas produções musicais chegam ao público, podem ser conhecidas e difundidas, passando, então, a serem cada vez mais consumidas." (Resumo)
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"The present study is part of a complex research of media language to spread religious messages. It deals with the nature of the communication channel of the mass-media. It is based on the qulitative research carried out especially by means of the methods of focus groups and Delphi Techniques. Start
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ing with the key issue of the function of journalism, the study gradually investigates the attributes of the media communication channels according to their approach towards religious topics. Based on this criterion, the research divides media into two groups: secular and religious media. The study carefully investigates their internal motivation, commerciality, democratic nature and publicity, agenda setting and capacity to change people. (Abstract)
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"Religious broadcasting represents one of the basic elements of the public service broadcasting (broadcasting for the public benefit). It serves various public needs and purposes - according to the ritual model of communication it serves the intermediary function (it allows to participate in the lit
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urgy at the actual time for that part of the audience, which is unable to visit the actual place), according to the transmission model and reception model of communication in particular, it fulfils the educative function by spreading the common Christian values, creates the space for dialogue inside the Church and between the Church and the world. But above all, the main purpose of religious broadcasting is evangelization and bringing the spirit of gospel into the life of the audience. Each of these aspects of religious broadcasting has a specific audience; therefore the forms of addressing it should be different as well. At least, it requires the cooperation between the broadcaster and relevant church authorities. However, the problem lies in the fact that even in countries with a long tradition of religious broadcasting as a component of public service, the legislation does not specify the role of the broadcaster – should it provide broadcasting space only or should it actively intervene in the broadcasting? Is it allowed to do so according to the documents of the Church? Would it be possible to make the religious acts more appropriate for broadcasting by the use of elements such as a preferred style for the religious texts or special camera angles for liturgical acts in TV transmissions? There are many unanswered questions yet, and the answers to these questions can be found neither in the legislation, which the broadcaster follows, nor in religious documents." (Abstract)
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"Already during the preparation for the Second Vatican Council a commission on “modern means for the apostolate” was created (November 1959!). The final Communications Commission produced a document with 114 paragraphs, which was discussed in the first session of the Council and approved in the
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plenary on November 27, 1962, with 2.138 ‘Yes’ votes out of a total of 2.160. The assembly stated that communication is a proper and important subject for a council. It was proposed, however, that the text should be shortened to the essentials for pastoral ministry and another, more professional document published later, which was done in 1971 with the Pastoral Instruction Communio et Progressio. The shortened and revised version of Inter Mirifica was approved, in spite of some protests about the minimalistic approach and lack of sufficient theology of this version, and then published together with the liturgy document on December 4,1963. Because Inter Mirifica was one of the first two documents of the Council it could not benefit from later considerations and stayed somewhat at the fringes of the conciliar process. Considering the situation today the document presents some special challenges like developing the concept of Social Communication it introduced to its full meaning; working on a proper Communication Theology (not Theology of Communication!); developing a proper communication disposition (instead of only skills!); developing a proper spirituality-based communication approach which integrates all activities; going from “media” to “means” and thus respond also to the modern challenges of Internet and social networks." (Abstract)
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"On June 3, 1971, a new document on social communication was presented by Gordon G. Cardinal Gray (Edinburgh) to journalists at the Vatican Press Hall. The document was the pastoral instruction for social communication Communio et Progressio, officially dated May 23, 1971. The instruction was demand
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ed by the Vatican II Decree on Social Communication, Inter Mirifica (1963), saying: “The Council expressly directs the Commission of the Holy See to publish a Pastoral Instruction, with the help of experts from various countries to ensure that all principles and rules of the Council on the means of social communication be put into effect” (no. 23). The background to this is the fact that the Council Fathers were originally presented with a document of 114 paragraphs which they felt would go beyond their own knowledge of the field. They, therefore, proposed a document with the essentials – the now Inter Mirifica decree – with only 24 paragraphs to be extended for practical use through a Pastoral Instruction and to be elaborated by the Pontifical Commission for Social Communications with the help of experts. The new document, however, could only be published some seven years after Inter Mirifica. This long interval can be interpreted as an indication of a serious and thorough production process participated in especially by professional Catholic media organizations together with additional experts." (Page 1)
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"In Ghana, older women may be marginalized, abused, and even killed as witches. Media accounts imply this is common practice, mainly through stories of “witches camps” to which the accused may flee. Anthropological literature on aging and on witchcraft, however, suggests that this focus exaggera
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tes and misinterprets the problem. This article presents a literature review and exploratory data on elder advocacy and rights intervention on behalf of accused witches in Ghana to help answer the question of how witchcraft accusations become an older woman’s problem in the context of aging and elder advocacy work. The ineffectiveness of rights based and formal intervention through sponsored education programs and development projects is contrasted with the benefit of informal conflict resolution by family and staff of advocacy organizations. Data are based on ethnographic research in Ghana on a rights based program addressing witchcraft accusations by a national elder advocacy organization and on rights based intervention in three witches camps." (Abstract)
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"The essays explore the role and function of image making to highlight the ways in which the images "speak" and what visual languages mean for the construction of Islamic subjectivities, the distribution of power, and the formation of identity and belonging. Visual Culture in the Modern Middle East
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addresses aspects of the visual in the Islamic world, including the presentation of Islam on television; on the internet and other digital media; in banners, posters, murals, and graffiti; and in the satirical press, cartoons, and children's books." (Publisher description)
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"Esse artigo propõe uma abordagem discursiva do fenômeno da argumentação no discurso religioso católico. Tomaremos como objeto de estudo um fragmento do programa Escola da Fé, apresentado na TV Canção Nova pelo professor Felipe de Aquino. Verificamos que os enunciadores se apoiam numa argume
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ntação construída em torno do tripé logos, pathos e ethos para resgatar uma imagem positiva do catolicismo e, simultaneamente, desvalorizar o protestantismo." (Resumo)
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"Ao analisar, neste artigo, alguns dos documentos oficiais sobre comunicação produzidos no âmbito das igrejas brasileiras Metodista e Evangélica de Confissão Luterana, busca se observar como o habitus midiático comparece no pensamento comunicacional dessas igrejas, operando sobre os modos como
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intentam difundir valores, obter visibilidade e estabelecer vínculos. Observa se que as igrejas reconhecem no midiático um lugar estratégico para realização de seus objetivos, mas procuram subordiná lo ao habitus reli gioso. Nesse processo de acomodações, negociações e resistências, que se dá em operações auto e heterorreferentes e que envolve instituições não midiáticas, midiáticas e atores individuais, as igrejas acabam implicadas na midiatização mais ampla de toda a sociedade." (Resumo)
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